English
according to this saying, when kneading the robes in a bowl or plate, the robes get damaged, so dye troughs are desired for protecting the robes. “I allow, monks, a grass mat,” according to this saying, when robes are spread on the ground, the robes become dusty, so a grass mat should be made to protect them from that. “I allow, monks, a robe pole, a robe rope,” according to this saying, when the grass mat is eaten by termites and so on, a robe pole or with a robe-rope the robe should be spread out, when the dye is stuck in the middle of the robe, because the dye has dripped from both sides. “I allow, monks, to tie at the corner,” thus it should be tied at the corner, when the robe is tied at the corner, because the corner is worn out. “I allow, monks, a corner-string,” thus it should be tied with a corner-string, when tied thus, because the dye has dripped from one side. “I allow, monks, to dye by turning it over and over, and not to depart while a drop has not ceased,” thus it should be dyed. As long as the drop of dye has not ceased to fall, one should not go elsewhere. “I allow, monks, to immerse in water,” thus the spread-out robe should be immersed in water. Here, “spread-out” means stiff from being over-dyed. “Immerse in water” means to put it in water and leave it. When the dye has come out, that water should be discarded, and the robe should be kneaded. “I allow, monks, to beat with the hand,” thus a rough robe should be beaten with the hand. “Monks, robes that are not cut should not be worn; whoever wears them, there is an offense of wrong-doing,” thus robes that are not cut, tooth-colored robes, should not be worn. Here, “tooth-colored robes” means having dyed them once or twice, they wear them tooth-colored. Discourse on Extra Robes In the discourse on extra robes, “Monks, an extra robe should not be worn; whoever wears it, he should be dealt with according to the Dhamma,” thus, when the robe is finished, when the kathina is lifted, for one who wears an extra robe beyond ten days, there is an offense of nissaggiya pācittiya. “I allow, monks, to wear an extra robe for a maximum of ten days,” thus, even when the kathina is lifted, for one who wears it within ten days, for those whose kathina is established, even when the kathina is not lifted, Within five months, and beyond that, within ten days, and for those without the kathina privilege, within ten days, there is no offense concerning an extra robe. By the saying, "I allow, monks, to determine an extra robe," it is permissible to determine and wear an extra robe after ten days. But how large a robe should be determined? By the saying, "I allow, monks, to determine a last robe eight finger-breadths in length by the Sugata-finger, and four finger-breadths in width," it is permissible to determine a robe eight finger-breadths in length by the Sugata-finger and four finger-breadths in width, as the ultimate limit. There, the Sugata-finger is three finger-breadths by the carpenter's finger, which is reckoned as the middle man's finger. It is five and a half finger-breadths by the ordinary human finger. Therefore, in length, it is one cubit by the carpenter's cubit, and one and a half cubits by the ordinary cubit. In width, it is one span by the carpenter's cubit, and one span and six finger-breadths by the ordinary cubit. It is permissible to determine a last robe of this measure. A smaller measure is not permissible. A larger measure, however, is permissible, so it should be understood. Discourse on the Eight Allowances In the discourse on the Eight Allowances, by the saying, "I allow, monks, a bathing robe for the rainy season, food for an arriving monk, food for a departing monk, food for a sick monk, food for a sick attendant, medicine for the sick, regular gruel, and a bathing robe for the community of nuns," it is permissible to accept these eight gifts. There, for monks who have laid aside their robes and are being rained upon, nakedness is impure, repulsive, and disgusting. Therefore, the rainy season bathing robe is allowed. An arriving monk is not skilled in the paths, nor skilled in the alms-round area. He wanders for alms, weary. Therefore, food for an arriving monk is allowed. A departing monk, while seeking his own food, will either leave the caravan behind, or will arrive late at the place where he intends to stay, or will travel the road weary. Do not allow food for travelers. For a sick monk, not obtaining suitable food, his illness will increase, or he will die. Therefore, food for the sick. The monk attending the sick, seeking his own food, will bring food to the sick one late in the day. Therefore, food for the attendant of the sick. For a sick monk, not obtaining suitable medicines, his illness will increase, or he will die. Therefore, medicine for the sick. Because the Blessed One, seeing ten benefits in Andhakavinda, allowed gruel, therefore, regular gruel. Because nakedness is impure, disgusting, repulsive to women, therefore, a bathing cloth is allowed for the community of bhikkhunis. Discourse on sitting cloths and so forth. In the discourse on sitting cloths and so forth, by the saying: "I allow, monks, a sitting cloth for the protection of the body, for the protection of robes, for the protection of lodging," it is proper to wear a sitting cloth for the purpose of protecting the body and so forth from the discharge of impurities. Its regulation is stated below. By the saying: "I allow, monks, to make a covering cloth as large as one desires," because a very small sitting cloth does not protect the lodging, it is proper to make even a large covering cloth. By the saying: "I allow, monks, a scab-covering cloth for one who has itch or boils, or discharge, or large scabs, or an ailment," when such ailments exist, a scab-covering cloth is proper for the protection of robes and so forth. Its measure is stated below. By the saying: "I allow, monks, a mouth-wiping cloth," a mouth-wiping cloth is proper for cleaning the mouth. That too is stated below. By the saying: "I allow, monks, a requisites-cloth," when the triple robe is complete, and there is a need for a water-strainer bag and so forth, a requisites-cloth is proper. "I allow, monks, to determine the triple robe, not to make it optional, the rain-cloth for the rainy season... a four-month period to determine and then to re-determine; a sitting cloth to determine, not to re-determine; a covering cloth to determine, not to re-determine; a scab-covering cloth as long as the ailment lasts to determine, and then to re-determine; a face-wiping cloth to determine, not to re-determine; a requisites-cloth to determine, not to re-determine.” According to this saying, determination and re-determination should be made in the manner stated. This is the summary here; the detailed explanation is stated below. Discourse on Unlawful Acts 58. In the discourse on unlawful acts, “Not, monks… (etc.)… an offense of wrong-doing,” this refers to the passage from the Uposatha Khandhaka: “At that time, the group of six monks performed an unlawful act in the midst of the Sangha. They reported this matter to the Blessed One. ‘Not, monks, should an unlawful act be performed. Whoever performs it, there is an offense of wrong-doing’” (Mahāvagga 154). “I allow… (etc.)… to protest,” this likewise refers to the passage: “They reported this matter to the Blessed One. ‘I allow, monks, when an unlawful act is being performed, to protest.’” There, “they continue to perform” means that even though a training rule was laid down, they continue to perform the unlawful act. “I allow… (etc.)… to protest” means that when an unlawful act is being performed, pious monks should protest, saying: “That unlawful act is not done, the act is a wrong-doing, the act must be done again.” It does not mean they should tolerate it in silence. “By this saying” refers to the preceding passage. “An unlawful act should not be done” refers to the later passage. Thus, by this saying, an unlawful act being performed should be prevented by the monks. A twofold interpretation should be made. “And by those preventing,” etc., refers to: “At that time, pious monks protested when the group of six monks were performing an unlawful act. The group of six monks felt resentment, felt displeasure, and threatened them with violence. They reported this matter to the Blessed One.” They reported that matter: "I allow, monks, to reveal even a view" (Mahāvagga 154) and the passage: "They reveal a view in their very presence, the group-of-six monks get resentment, they get displeasure, they threaten with assault. They reported this matter to the Blessed One: 'I allow, monks, to reject with four or five, to reveal a view with two or three, to determine with one. This is not acceptable to me.'" These passages are referred to. But this "Vacanato" in the Pāli, taking three dative cases, should be connected separately with three verbs. All this is said for the sake of freedom from trouble, not for the existence of an offense – this is the connection. How is freedom from trouble possible? Because of the inability to perform an act of censure, and because of the prevention of other trouble. Therefore it is said in the Vajirabuddhi commentary (Vajira. ṭī. Mahāvagga 154): "For their freedom from trouble" means the Saṅgha does not perform an act for the Saṅgha, and other trouble arises for many, therefore it is said. The Story of Asking for Permission 59. In the Story of Asking for Permission, "Monks, not one who has not asked for permission," and so on, "Now at that time, the group-of-six monks accused a monk who had not asked for permission of an offense. They reported this matter to the Blessed One: 'Monks, a monk who has not asked for permission should not be accused of an offense. Whoever should accuse, there is an offense of wrong-doing. I allow, monks, to accuse of an offense after having him ask for permission.