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And extending the single precinct due to enclosure, and the multiple precincts due to non-enclosure to dwellings, etc., he says, "by this same method," etc. Dwellings, etc., situated outside the village are included, as those within the village are included by the inclusion of the village. "Everywhere" means in the fifteen places: villages, towns, dwellings, etc. "Enclosure, etc." means the inclusion of non-enclosure by the word "etc.," not of single families, etc., as they are not the cause of single or multiple precincts. And here, an enclosure exists for a caravan that has settled somewhere for a few days, not for one that is traveling. 482-7. Regarding the storehouses built by owners on the seashore, etc., outside the village, which are "udositoti" (dwelt in), he says, "of vehicles, etc." A "muṇḍacchadanapāsāda" (bald-roofed palace) is a palace that is not too high, has a moon-terrace, and is without spires, peaks, garlands, etc. 489. "Pariyādiyitvāti" means having overwhelmed. Regarding "river precinct," some say it is merely a hand-reach for robes, as a river precinct is not mentioned separately like village precincts, etc. Others say, "by this commentary statement, a river precinct is also established separately; the hand-reach of the river should not be abandoned." "Vihārasīmanti" refers to the non-separation boundary. And here, even if the monastery belongs to various families, since non-separation of robes is possible everywhere within the defined non-separation boundary, and that is primary, a caravan precinct is not obtained there. Thus, it is said, "one should go and dwell in the monastery." "Near the caravan" is said according to the inner boundary as described. In the Pāli text, no Here, "the company's arm's reach" is taken to mean that the robe is placed in the company and not left out of arm's reach. 490. "The field of one family" means an unfenced area. 491-4. A "monastery" is a boundary of precincts. Here, "in which monastery" refers to its inner courtyard, etc., and "belonging to one family, etc." refers to the owners who had it built. "The area touched by the shadow" means the area within a straight, unthrown clod's fall. "On a path of no return" means those islands in the middle of the ocean where one cannot go and return on the same day. "In the other" refers to the robe in the eastern direction. "During the Uposatha… it increases" shows the extreme dissimilarity between the seven-day boundary for living together and the seven-day boundary for the robe's absence. For when many bhikkhus sit together and keep their robes within a seven-day perimeter all around, the perimeter of seven days for each bhikkhu, starting from his sitting place, is individually dissimilar and of many kinds, not one, because it is not to be measured from the edge of the assembly. Therefore, there is no increase or decrease there according to the assembly, which is not the case with the seven-day boundary. For that is a single boundary, even a yojana in extent, cut off by seven days all around, starting from the edge of the assembly. Therefore, it increases and decreases according to the assembly. Thus, it should be understood that the seven-day boundary is one thing, and the care for the robe's absence, cut off by seven days in the open air, is another. What needs to be said here will be explained in the chapter on boundaries in the Khandhaka (Mahāva. 143). 495. "Descends into the river" means descends after releasing his arm's reach. "Having placed it outside the village" is said because it should not be worn. "Vinaya action should be done" means that the Vinaya action should first be done for the upper robe and the outer robe placed outside the village, and then the upper robe should be worn, and then it should be done for the inner robe. Here, And even for what is placed outside the village, from the Vinaya statement, it is proper to release what is kept, even if one's back is turned, and to give what is abandoned. This should be understood. Because the young ones are eager to go, it is said, "The dependence does not cease." For a moment... (etc.) ... it ceases, it is said, because the eagerness for going is cut off. But for those who rise before dawn and go with eagerness, even if dawn breaks in between, the dependence does not cease, because it is said, "They sleep until dawn breaks." Therefore, it is said, "Having entered the village... (etc.) ... the dependence does not cease." In the phrase "without taking each other's word," etc., the cessation of dependence is not mentioned at the moment of going, due to eagerness. "Due to the fear of cows" means the fear of young cows with calves running and striking with their horns. Here, "the dependence ceases" is said because for those who stop due to fear of cows, etc., it is not possible to determine, "I will go only within dawn," as they must stay until the fear subsides. But where it is possible to determine thus, there, even if dawn breaks in between, the dependence does not cease, like for young ones who have entered the village for medicine. "Village within the boundary" refers to a village established after the designation of the non-separation boundary, because it must be designated excluding the village and its vicinity. "Of those who have entered" refers to teachers and pupils who have gone separately, because they are within the non-separation boundary, their robes are not liable to forfeiture, and due to their eagerness, the dependence does not cease. "On the way" means on the way for those who are coming back after hearing the Dhamma. By "here, non-withdrawal," it shows that withdrawal, like determination and alteration, must be done either by body or by speech. "Not doing what should be done by body and speech" is said to be the origin from body and speech. The determination of the three robes, the non-benefit of the Kathina, the not having received designation, and separation for the night— these are the four factors here. The explanation of the Udosita training rule is finished. 3. The Third Kathina Explanation of the Training Rules 497. In the third Pāli text, "the expectation of robes should be abandoned." The meaning is: "it should be abandoned when there is an expectation of robes." Here, in "the monk whose robe is finished," the meaning of the causative word should be understood as "by the master himself," as in the second kathina. 499-500. "Given with 'I give to you'" means "given thus: 'Venerable sir, I give you an out-of-season robe'." Even this is called "given by specifying at the proper time" - this is the intention. But this is a commentary statement. In the Pāli, "given by specifying even at the proper time" and "out-of-season robe" - all that is obtained from the general meaning of these words is stated by way of extracting the meaning, to show everything, like the secret of the ear in the first indeterminate rule. Indeed, for the Saṅgha, even that which is given by specifying at the proper time, like a robe that arises out of season, is called an out-of-season robe due to the commonality of being divisible by all those present, whether they have completed the rains retreat or not. This is stated in the Pāli by way of extracting the meaning, "given by specifying even at the proper time," to show this. But it is not stated to show that "a robe obtained by division from that, or a robe obtained out of season, does not receive a one-month or five-month extension for those who have completed the rains retreat, but receives only a ten-day extension if there is no expectation of robes." And in the commentary, to show all that is obtained from the general meaning of the word "given by specifying," it is stated, "or given to one person with 'I give this to you'." But it should be understood that it is not stated to show that what is thus obtained, or what is obtained out of season, must be determined within ten days by those who have not spread the kathina, otherwise it would contradict the Pāli and the commentaries. Thus, in the training rule concerning emergency robes, even an emergency robe that arises out of season is said to "be set aside until the time for robes" (Pārā. 648). And in its commentary, for an emergency robe that arises on the fifth day of the bright half of the Pavāraṇā month, if the kathina has not been spread, there is a month plus eleven days; if the kathina has been spread, there are five months plus eleven days. And the period of retention has been stated, referring to that very period of retention, it is said: “From the sixth day onwards, even an extra robe that arises, or a robe that has been taken back and put away, this period of retention is indeed obtained.” Therefore, whether in season or out of season, an extra robe received in any way, for those who have completed the rains retreat, for one month, or for five months, as appropriate, it is to be understood that the period of retention is indeed obtained. Thus, the connection is that the word-by-word analysis was stated without saying this. There, the word "thus" refers to what is stated in the commentary: "If beyond that," meaning beyond the maximum of one month. The word-by-word analysis, without stating this meaning, states the meaning otherwise; this is the intention. "A robe of expectation that has arisen up to that point" is a nominative case. "Root robe" is an instrumental case. "It makes its own course" means that a robe of expectation that arises on the second day immediately following, or on subsequent days, without allowing it to be kept as a root robe for a maximum of one month, establishes it for its own maximum of ten days; thus, it makes its own course. Then, "beyond that, a root robe" here, "root robe" is a nominative case. For that, a robe of expectation that arises beyond the twentieth day, on the twenty-second day or subsequent days, sewn together with oneself, without allowing it to go for a maximum of ten days,