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This is the commentary text (Cūḷavagga Aṭṭhakathā 256). "They tie up against the wind" means "they do it with mats etc." as stated in the section on knots. "Bidalaka" is a term for a specific action called "doubling." "Doubling of what?" Of the large, thick mat that was spread out with mats, etc. For that, it should be gathered at the edges to the size of a pole-mat and doubled. "They receive" means a finger-glove. "Pāti" is a type of vessel made in the shape of a receiver. "It does not fit" means it is not sufficient. "To build a low foundation" means "to build a low foundation all around the outer wall." This is from the Sāratthadīpanī (Sārattha. Ṭī. Cūḷavagga 3.260-262). "Even a ladder" means even a frame made into a long rectangle with four poles the size of a robe, and bound with planks. For here, having bound the edges of the robe evenly, the robe... They sew as they please. There, "to spread" means to spread it for the support of the robe on top of that ladder. The binding rope for the robe on the ladder called a kathina is a kathina-rope, this is a compound word with the middle term dropped, so it says "whichever," etc. There, since when one layer is added to two layers, there are wrinkles, therefore, the two layers of a double-layered robe should be made even, and the binding rope is known as the kathina-rope. In the Pāli (Cūḷavagga 256), "the inside of the kathina wears out" means "the edge of the robe bound to the kathina wears out," as stated in the Vimativinodanī. "Bidalaka" is a term for a specific action called doubling. Doubling of what? Of the large kathina that is spread out with a mat, etc. For that, it should be gathered at the edges to the size of a stick-kathina and doubled, otherwise, there would be no room for the hand when making the wind-guard, etc., for a small robe. When there is a needle, it is easy to discern whether one of the two robes is sewn or unsewn. When a stick-kathina is made, there is no need for many companions. It is written, "Without wrinkling, the robe is even, and the corners are also even." Since it is said, "marking with a turmeric thread," it is established that "it is permissible to sew the robe even with a turmeric thread." For there, some are of improper perception. "Paṭiggaha" is a thimble. "Pātī" is the shape of a thimble. "Paṭiggahathavikā" is a thimble-bag, as stated in the Vajirabuddhiṭīkā (Vajiraṭīkā, Cūḷavagga 256). Story of Householder's Robe, etc. In the Story of Householder's Robe, etc., by the saying "I allow, monks, a householder's robe. Whoever wishes, let him be a refuse-rag wearer. Whoever wishes, let him accept a householder's robe. For I praise contentment, monks, with either," (Mahāvagga 337) a monk who has not undertaken the ascetic practices and wishes to wear a refuse-rag, should be a refuse-rag wearer. to be accepted. But if one wishes to accept a householder's robe given by householders, then one should be an acceptor of householder's robes. However, a bhikkhu who has undertaken the ascetic practice, by resolving, "I reject householder's robes, I undertake the practice of wearing rag-robes," is not permitted to accept householder's robes. "Householder's robe" means a robe given by householders. "By any kind" means by something of little value or by something of great value, by whatever. "By any kind" means by one and by another. The word "itara" (other) is indefinite, and when repeated twice, it becomes synonymous with "yaṃkiñci" (whatever), meaning "by something of little value or by something of great value, by whatever," as stated in the Sāratthadīpanī. And according to the saying, "Monks, I allow cloaks; Monks, I allow silk cloaks; Monks, I allow rugs," it is permissible to accept cloaks and so on. There, "cloak" means a furry kind, made of cotton and so on. "Monks, I allow rugs": here, only ordinary rugs are permitted, not rugs with large backs. "Rug" means a woollen cloak-like covering. "Rugs with large backs" are called "mahāpiṭṭhiya" (having a large back) because they are spread on the backs of elephants, and are rugs with four-finger-sized patterns, as stated in the Sāratthadīpanī. In the Vimativinodanī too, it is stated, "Rugs with large backs are woollen coverings called 'mahāpiṭṭhiya' because they are spread on the backs of elephants." In the Vajirabuddhiṭīkā, however, it is stated, "A rug with a large back is said to be one with a pattern exceeding four fingers." According to the saying, "Monks, I allow blankets," even expensive blankets like those worth half a Kāsī are permitted. Here, "Kāsī" refers to a thousand, so "Kāsī" means worth a thousand. But this one is worth five hundred. Therefore, it is called "half-Kasi cloth." The Story of the Six Robes In the story of the six robes, "I allow, monks, six robes: linen, cotton, silk, wool, hemp, and mixed," (Mahāvagga 339) according to this saying, the six robes such as linen, and the six conforming robes such as fine cloth, are permissible. Therein, "Linen" means a linen cloth woven from linen threads. "Cotton" means woven from threads produced from cotton. "Silk" means woven from threads produced by silkworms. "Wool" means a woolen robe. "Hemp" means a robe made from hemp threads. "Mixed" means a robe made by mixing all threads like linen, or some of them. Some say "mixed" is also bark-fiber. But these six robes: fine cloth, patṭuṇṇa, somāra cloth, cīna cloth, miraculously produced, and god-given, are not separately mentioned as conforming to these very ones. For fine cloth is conforming to hemp, being made of bark-fiber. Patṭuṇṇa is cloth produced in the Patṭuṇṇa country. Indeed, in the Abhidhāna dictionary, it is said to be "a type of patṭuṇṇa silk." Somāra and cīna cloths are fabrics produced in the Somāra and Cīna countries. The three, patṭuṇṇa and so on, are conforming to silk, being made of threads produced by creatures. "Miraculously produced" is a robe produced by the merit-power of "Come, monk" disciples; that is one of the linen and so on, thus it conforms to those. "God-given" is a robe given by deities. It is like the cloth produced on a wish-fulfilling tree, given by the divine maiden Jālinī to Elder Anuruddha; that also conforms to the linen and so on, because it is one of them," as stated in the Sāratthadīpanī (Sārattha. ṭī. 2.462-463). However, in the Vimativinodanī (Vi. Vi. ṭī. 1.463), it is said: "Linen" means a linen cloth woven from linen threads; they say it is made of bark-fiber. "Cotton" is woven from cotton threads. And so are the rest. "Wool" means a cloth woven from the wool threads of sheep and so on. "Mixed" means a robe woven by mixing all threads like linen, or some of them; some say "mixed" is also bark-fiber. . Dukūla, paṭṭuṇṇa, somārapaṭa, cīnapaṭa, iddhija, devadinnanti – these six robes are not separately mentioned as being in conformity with those [main robes]. For dukūla is in conformity with sāṇa, being made of bark. “Paṭṭuṇṇa is a kind of silk” is stated in the Abhidhānakośa. Somārapaṭa and cīnapaṭa are cloths produced in the Somāra country and the Cīna country. Paṭṭuṇṇa and the other three are in conformity with silk, being made of threads produced by insects. Iddhija is a robe produced by the merit-power of the “Come, monks” (ehibhikkhū) [disciples], produced from wish-fulfilling trees. And devadinna is one of the khoma and so forth. Thus, it is said that all of these are in conformity [with the main robes]. Discourse on Dyeing and So Forth In the Discourse on Dyeing and So Forth, by the saying, “I allow, monks, six dyes: root-dye, trunk-dye, bark-dye, leaf-dye, flower-dye, fruit-dye,” a robe should be dyed with one of these six dyes, not with cow dung or with yellow clay. A robe dyed with that becomes discolored. The nature of the six dyes has already been stated below in the Discourse on Requisites. There, “with cow dung” means with cow dung. “With yellow clay” means with red clay. By the saying, “I allow, monks, to cook the dye, a small dye-pot,” a robe should not be dyed with cold water. For a robe dyed with that becomes foul-smelling. There, “cold water” is said to be raw dye. By the saying, “I allow, monks, to tie an upper support,” it is proper to tie an upper support. There, “upper support” means a support for the roll, meaning, “I allow to place that support in the middle of the dye-pot, surround it, and put in the dye.” When this is done, the dye does not overflow. There, “placing in the middle of the dye-pot” means placing in the middle of the inner dye-pot. When the roll-support is thus placed in the inner dye-pot, water stands in the middle, and the dye-bark is all around outside the roll-support within the inner pot. “To put in” means the dye-bark. “To put in,” it is said in the Sāratthadīpanī. In the Vimativinodanī, however, it is said: “For when it is done in this way, the dye-water is inside the container, and the husk is outside, when separated. ‘It does not rise’ means it does not rise because there is no foam from the water alone.” In the Vajirabuddhiṭīkā, however, it is said: “There is no offense in cow dung, it is prohibited because it is impure. They say saffron flowers are not permissible.” “I allow, monks, to give a drop on water or on a fingernail,” according to this saying, the cooked or uncooked state of the dye should be known by doing so. There, “on water or on a fingernail” means if it is well-cooked, a drop given in a water bowl does not spread quickly, and it remains on the fingernail without spreading. “I allow, monks, a dye ladle, a stick-ladle,” according to this saying, when looking at the dye, a ladle and a stick-ladle are desired for protecting the pot. There, “dye ladle” means a ladle for dye. “Stick-ladle” means a stick, a stick. “I allow, monks, a dye vat, a dye pot,” according to this saying, these are also desired. There, “dye vat” means a dye basin. There, “dye basin” means a large pot for holding cooked dye. “I allow, monks, a dye trough,”