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makes its own course by way of a maximum of nine days, and so on. But a robe of expectation kept separately, not sewn together, is only for a maximum of ten days. In the Pāli, "for ten days" means "by ten days." In "arisen on the eleventh," and so on, the meaning is "arisen on the eleventh day," and so on, or this very reading should be adopted. "Arisen on the twenty-first... and so on... should be made for nine days," and so on, is stated excluding the day the robe of expectation arose. Therefore, it is said: "On the thirtieth... and so on... it should be determined on that very day." "Another robe of expectation... and so on... should be made" is stated only when there is an expectation. But if, when the expectation is cut off from the desired place, thinking, "From now on, I will not receive a robe," then elsewhere, by which By some means he creates an expectation, the root robe should not be determined. When the expectation is completely cut off, and ten days have passed, the root robe should be determined at that very time. The robe of expectation, even a piece of cloth for requisites, should be determined—this is said with reference to the first arising of a dissimilar object. "Aññamañña" means one another, or this is the reading. The limb here is similar to what was said in the first Kathina. The only difference is that there it is a lapse of ten days, here it is a lapse of a month. The explanation of the third Kathina training rule is finished. 4. Explanation of the Old Robe Training Rule 503-5. In the fourth Pāli text, "bhattavissagga" means the discharge of food into the stomach, its entry, its ingestion, meaning the act of eating. Some say it means the discharge of food at the end of the meal. "Tattha nāma tvaṃ" means "that very you," or "by that very you." "Pitā ca mātā ca" are parents; "pitūnaṃ pitā ca mātā ca" are grandparents. They, as a pair, are a "yuga." Therefore, the meaning here should be understood as "grandparents up to the seventh generation of grandparents." In this way, by the term "grandparents," grandmothers and maternal grandparents are also included. Beyond the seventh generation, they are to be known as "strangers." "Yāti bhikkhunī" means "the nun goes." "Pitu mātā" is the paternal grandmother; "mātu pitā" is the maternal grandfather. "Payoge payoge bhikkhussa dukkaṭaṃ" (a dukkata for the bhikkhu at each application) is said because by the single command "dhovā" (wash), all corresponding applications are commanded. 506. Since "kāyavikāraṃ katvā" (having made a bodily gesture) and "antodvādasahatthe" (within twelve cubits) are mentioned due to their inseparability from washing, there is no offense for one who does not express the desire to have it washed by the body, but instead performs an act of throwing or sending, etc., and for one who, standing outside the twelve-cubit range, commands by body and speech, and performs an act of throwing or sending, etc. "Ekena vatthunā" means by the first object. "Pañcasatāni pamāṇaṃ etāsaṃ" means five hundred is their measure. A nun, even if her gender has changed from that of a bhikkhu, can receive upasampadā from bhikkhus in one way. just so. 507. "Having taken it temporarily" means having asked for it temporarily for one's own use for a few days, such as for wearing. The three factors here are: the old robe, the command given by an unrelated nun while standing in the vicinity, and her washing it, etc. The commentary on the training rule concerning an old robe is finished. 5. Commentary on the Training Rule concerning the Acceptance of Robes 508. In the fifth training rule, "when it was not laid down" refers to when it was not laid down in the training rule concerning falling away from the group (Pacittiya 691-692). "Excellence of parts" means the beauty of the five parts such as the hair. "Having shown it only on the palm of the hand" indicates the non-showing of the rest of the body from the palm of the hand. 510. "By being spread out" means by being spread out, by being unmixed, by being without refuge. Therefore it is said "by being completely pressed down," meaning by being afflicted. That which is to be exchanged is an exchange, that itself is a reciprocal exchange, meaning that which is given by exchanging. As in the previous training rule, there is no rule here of a twelve-cubit vicinity, so it says "excluding the vicinity." "Except for reciprocal exchanges" means excluding that which one takes as a reciprocal exchange, even if it is a piece of myrobalan, having given it or having intended "I will give it." "That does not amount to an unintentional act" by this it reveals unintentionality, as in not knowing kinship, etc., so also in not knowing nun-status, etc. 513-4. "Both a tika and a pacittiya" means a tikapacittiya, meaning a pacittiyatika. "Such as a bowl-bag" refers to that which is not subject to designation. "What then to speak of bowl-bags, etc.?" It shows that since even a large piece of lotus stalk is not subject to designation, there is no offense, and what then to say about things that are not to be designated due to the absence of the final measure subject to designation? However, it is not proper to take bowl-bags, etc., which are the final measures subject to designation. Acceptance is an action, non-exchange is a non-action. The three factors here are: the robe being subject to designation, the absence of a reciprocal exchange, and taking it from the hand of an unrelated nun. The commentary on the training rule concerning the acceptance of robes is finished. beneficial. 6. Explanation of the Training Rule on Making Known to Unknown Persons 515. In the sixth, it is clear, it is established. In the Pāli, "invitation for requisites" means an invitation merely in the sense of a customary practice to be spoken to ascetics; it does not mean an invitation made out of a desire to give. Therefore, it is said "he will make known." For making known is indeed from one who is unknown and uninvited. 517. By "one should come covering oneself with grass or leaves," it is said that the damaging of plants is permitted, as in "not for the sake of destroying plants," etc. Even one who first takes the monastic mark with a pure mind and later adopts a (heretical) doctrine is indeed a follower of other sects, therefore it is said, "even having put on the robes, the doctrine should not be adopted." Even in "whatever dwelling one first approaches," it is said that even one entering for the purpose of robes for the monastery, etc., should go covered with grass, etc., and should not come naked, because a dukkaṭa (offence of wrong-doing) is generally stated. "By rags" means by pieces of cloth. "By use alone" means by using it without obtaining another robe. "Worn out by use" means worn out in such a way that the robe, being used, becomes unsuitable due to being torn and tattered. 521. Even in "for the sake of another," this "of relatives, invited" continues to apply, therefore it is said, "for one's own relatives, invited," etc. Here, however, the meaning to be understood is that there is no offence of nissaggiya for one who makes known (a need) to an unknown and uninvited person for the sake of another whose robe is lost or destroyed; otherwise, there would be no distinction with "of relatives, invited." Therefore, in the immediately preceding training rule, it will be said, "However, in the commentaries, regarding the place of relatives and invited persons... (etc.)... it is said that only the measure is permissible, which does not accord with the Pāli" (Pārā. Aṭṭha. 2.526), and "Since this training rule was laid down only in the context of making known for the sake of another, therefore 'for the sake of another' is not stated here" (Pārā. Aṭṭha. 2.526). The robe not subject to determination, the absence of a time limit, making known to an unknown person, and obtaining thereby— these are the four factors here. finished. The explanation of the training rule concerning soliciting from an unknown person is finished. 7. The explanation of the training rule concerning additional robes 522-524. In the seventh Pāli text, "paggāhikasālā" means a cloth stall. For it is called a "paggāhikasālā" because merchants take and display cloths there. "Assa cīvarassa" means for the robe to be accepted. By "ticīvarikena" it shows the absence of any other robe, apart from the three robes not cut off, deposited in monasteries and so forth. If there were, it would not be proper to solicit. Having temporarily worn it, one's own robe should be taken; for one who cannot even temporarily obtain it, soliciting is permissible, just like disturbing the earth-born and covering with grass and leaves. "Aññena" means with a robe that is not cut off and not one's own. "Dve naṭṭhānī" means "dve sāditabbānī" (two to be accepted) stated in the context. 526. "Pāḷiyā na sameti" means it does not accord with the Pāli text "anāpatti ñātakānaṃ pavāritānaṃ" (no offense for relatives who have been invited), because it is stated only in the context of the offense of soliciting additional robes. "Aññassatthāyāti na vuttaṃ" (it is not said "for the sake of another") clarifies the meaning that soliciting additional robes for the sake of another results in an offense of nissaggiya pācittiya. And that pācittiya would either belong to those for whom it is solicited, or to the solicitor himself. It is not for them, since it was not solicited by them. Nor is it for the solicitor, since it was not solicited for himself. Therefore, a nissaggiya pācittiya is not seen even for one who solicits for the sake of another. However, some say that in the Pāli text, since this training rule is concerned with one's own acceptance, "aññassatthāya" is not stated in the no-offense clause, and that seems appropriate; it should be examined and understood.