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thinking, "I will obtain robes from the Sangha or from a donor family," or the desire to make them, having obtained material and the means of assistance, thinking, "I will cut and make them into a triple robe and so on," persists, so long is the impediment of robes not yet cut off. But when, due to the complete non-obtainment of robes from the desired place, or by completing what was received, or by their being lost or destroyed, or by indifference towards robes, both the hope for robes and the desire to make them cease, then the impediment of robes is cut off. And that is declared here by the phrase "having taken the made robe." Thus, everywhere above, relying on the order of the Pāli words, their being cut off, first one, then the other, should be understood as stated. And in all cases, the kathina is lifted only by the cutting off of both these impediments, not just one. And to show their being cut off in sequence or at a single moment, these eight headings are established, it should be known. "Within the boundary" is said because it is cut off at the very moment of the robe's completion. "He will not have this robe made" shows that the impediment of making is also cut off, due to the disappearance of attachment to the robe. But for one who, due to fewness of wishes or disinterest, does not accept a robe at all, for him, having gone outside the boundary, since there is no impediment of robes at all, the kathina lifting, which is conclusive by mere determination, should be understood as "they will not go back." That, however, is the cutting off of the impediment. This, however, is the kathina lifting that cuts off hope, which is explained separately, and is not mentioned here, is the connection. "Obtains without hope" means that where the hope "I will obtain a robe in this family" has never arisen before, in that place where the hope for robes has not arisen, he obtains it somewhere or other. "Does not obtain with hope" means he does not obtain it in the desired place. "Not mentioned here" means not mentioned here immediately after the "hearing conclusion." "There" means in that case of transgressing the boundary. Transgressing the boundary. The term "antiko" (end) arises from the transgression of the boundary, which is the final day of the month for robes. Some think, "Transgression of the boundary is the passing of time outside the boundary." If so, the lifting of the Kathina would be invalid even if the robe's time were to pass within the precinct, and this is not proper. Therefore, wherever the time passes, it should be understood as a transgression of the boundary. And here, in the Pāli, "one who has made the robe" is merely an illustration. Even for one who has not made the robe, it becomes a transgression of the boundary by the passing of time, and the two impediments are cut off at once. Thus, elsewhere too, as far as possible, even in the absence of such specific descriptions, the lifting of the Kathina and the manner of cutting off the impediments should be understood. "When lifted simultaneously, both impediments are cut off without prior or later" —this is said with reference to the possibility of the intention "for the future" for one who has not made the robe. Even if one of them is absent, it is still a simultaneous lifting. 312-325. The "samādāya" section is similar to the "ādāya" section. The difference here is only the prefix. Therefore, it is said, "And in the 'puna samādāya' section... ...the same are shown." "As far as possible" is said because there is no "pakkamanantika" (end of departure) for an unfinished robe. For this reason, in the section on unfinished robes, only six liftings are mentioned. And since the "āsāvacchedika" (cutting off of hope) is not possible when the robe is in hand, it is not mentioned in these sections anywhere, but is mentioned separately. In the unfinished robe section here, two six-fold sections are mentioned by way of the "ādāya" and "samādāya" sections. After that, three triplets are shown by way of "niṭṭhāna" (completion), "sanniṭṭhāna" (final completion), and "nāsanantika" (end of destruction). There, in the third triplet, "by one not intended" means "by one not intended thus," such as "for the future, not for the future," not "by thinking thus." But after the third triplet, one six-fold section is shown. Thus, three triplets and one six-fold section are called the first fifteen. By this method, the second fifteen, etc., should be understood. In the Pāli, in the twelve hopes, for one who has come outside the boundary, in the Kathina liftings, the robe impediment by way of the robe hope, etc., until the completion of the robe... He says it stands from the loss: "He, having come from outside the boundary, hears, 'Indeed, the Kathina has been removed in that dwelling... and the removal of the Kathina is near the hearing.'" And here, at the moment of hearing, the dwelling impediment is first cut off. When the robe impediment is completed, it should be understood. In the nine cases of a traveler, the traveler departs, meaning they do not return, they depart. By this, the absence of the dwelling impediment is shown. Therefore, in a dwelling where one has resided during the rains, having gone again, as soon as the robe is completed, the removal of the Kathina is said to be near completion. By "not delaying the robe portion," it shows his being endowed with the robe impediment. "Not delaying" means "desiring." The rest is easily understood. The commentary on the seven stories of taking is finished. The method of commentary on the Kathina chapter is finished. 8. The Robe Chapter Commentary on the story of Jīvaka, etc. 329. In the Robe Chapter, "result of kamma" is said with reference to an irresistible disease arising from kamma, season, mind, and food, due to the absence of a disease born solely of kamma. 330. In the Pāli, "of restraint" means "of restraint." The meaning is "of non-abandonment," as in "that which is restraint is destruction" and so on (e.g., Pe. Va. 237). The construction is "we know the fruit of this restraint." Showing that very fruit, he says, "This is excellent... poured." But some say the meaning is "of restraint" means "of benefit," and this is a genitive case in the sense of use (Sārattha. Ṭī. Mahāvagga 3.329-330). 336. "Ussannadoso" means one with accumulated faults like bile. "Sabbattha" means "in the whole body." 337. "Mahāpiṭṭhiyakojavam" is a woolen rug that has acquired the name "mahāpiṭṭhiya" because it is spread on an elephant's back. 338-9. "Upaḍḍhakāsinaṃ khamamānaṃ" means worth half a Kasi cloth. In the Pāli, "kiṃ nu kho" means "which indeed." 340-342. "Upacāre" means in a place near the charnel ground. "Having abandoned and gone" means having abandoned and gone without saying anything. By this, even when abandoned with "Let the bhikkhus take it," an unwilling share-giving is prescribed, merely abandoned. This shows that if there is no agreement, and many have entered together, what has been taken by one, a share is not to be given unwillingly by him. "Similar directions, such as east and so on, are for these, therefore they are similar," thus it is said, "or they went in one direction." "At the main monastery place" means at the front of the monastery. The commentary on the story of Jīvaka and so on is finished. Commentary on the story of the appointment of the storekeeper and so on 343. "In the middle of the monastery" is said for everyone to know. "Having made them of various colors" means having made them into equal portions, suitable for distribution, with small and large colors like turmeric, etc., so that it is known what is sufficient for distribution. Therefore, it is said, "having placed them in equal portions." This is for giving half portions to novices. "Sufficient work" means work that is enough. The meaning is, "having done as much work as is prescribed by the Vinaya, such as sweeping and tying, so that there is no deficiency in the monastery." "For all" means for all monks and novices who receive the produce of that place and who reside there during the rains. "Also regarding the storekeeper's robe" is said with reference to the untimely robe. This is the giving of equal shares when a protest is made. "They do it wrongly" means they do not do it at the proper times, but at times they wish. "My robe is sufficient with this much" means "my robe is complete with just twelve coins' worth, not less than that," which means he wishes to take all. The commentary on the story of the appointment of the storekeeper and so on is finished. Commentary on the story of dyeing robes and so on 344. "Thus it is done" means when the dye water is inside the circular support, and the husks are outside, and separation has been made. "It does not rise" means it does not rise because there is no foam formation from mere water. "Dyeing vat" means a large pot for holding prepared dye. 345. "Long strips for the leeward side and so on" means leeward in length and width. By the word "and so on," a strip placed like a border between two sections should also be understood as a "long strip." "Guest strip" refers to another strip that is sewn onto the upper part of a double robe. Indeed, they do not do that now. 346. In Pāli, nandimukhi means joyful-faced, with a clear, bright face in all directions is the meaning. 348. Acchupeyya means should establish. Hatavatthaka means old clothes. Anuddharitvā means without removing a weak spot like a bolt. 349-351. In the story of Visakha, kallakāya means with an untiring body. Gati means the attainment of knowledge, attainment. Abhisamparāya means the knowledge-attainment described as "having come to this world just once, one makes an end of suffering" (Saṃ. Ni. 5.1048), a special destination to be reached by those endowed with path-knowledge is the meaning. The Blessed One will explain that. "Gives a gift" this is said in the manner of giving other requisites