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that it should be concluded when the dawn has risen." In the *Sahaseyya Sikkhāpada* (Pāci. 52-54) it is also said: "having gone forth before dawn to be freed from having dwelt with unordained persons." Thus, in all cases like the absence of robes, the rising of dawn is shown as coming at the end of the night, not as a past dawn. In the *Jātakaṭṭhakathā* (Jā. Aṭṭha. 5.21.255) it is also said: "the meaning is at the end of the night." Not only in the Middle Countries is the night three watches, but also the day. Thus it is said in the *Aṭṭhasālinī* (Dh. Sa. Aṭṭha. Nidānakathā): "The conclusion of the Buddha's Abhidhamma teaching and the learning of the seven treatises by those monks occurred in one watch." And in the *Mūlaṭīkā* (Dh. Sa. Mūlaṭī. Nidānakathāvaṇṇanā): "Here, 'watch' (pahāro) means the third part of the day." Therefore, it is understood that one day and night is six watches. Thus, taking the dawn that rises at the end of the three watches, which is called three watches according to the Middle Country usage, as being at the end of three watches according to the border region usage, the dawn rises when one watch remains. since it is said "went," this argument is also improper. However, many scholars, relying on this verse stated in the Khuddasikkhānissaya: "First, the white dawn, Second, the Nandiyāvaṭṭa; Third, the copper-colored, Fourth, the donkey's mouth." say that in one night, the dawn rises four times, and that the first is white, the second is the color of the nandiyāvaṭṭa flower, the third is copper-colored, and the fourth is the color of a donkey's mouth. And so, before the light of dawn, in the past night, they perform actions like laying down the bowl. Their doing so becomes an act of thoughtlessness. For this verse is not found in the Pāli, nor in the commentaries, nor in the sub-commentaries; it is only in the Nissaya, and among the Nissayas, only in one Khuddasikkhānissaya, not in other Nissayas. Even there, neither a prior-posterior connection is seen, nor a cause-and-effect relationship, nor a gender rule. So it might not have been established by the Nissaya-making teacher, but rather written later by other scribes according to their own wishes. Therefore, without investigating the origin of this verse—from what Pāli, commentary, sub-commentary, Vinaya, Suttanta, or Abhidhamma it was brought—and merely taking what is seen in the Nissaya as essential, and without considering the words stated in the Pāli, commentaries, and sub-commentaries, their action becomes one of thoughtlessness. In this regard, the Pāli text says: "At that time, the Buddha, the Blessed One, in the cold, wintry nights, during the intermediate periods, at the time of snowfall, sat in the open air with a single robe. The Blessed One was not cold. When the first watch had passed, the Blessed One was cold. For the second time, the Blessed One put on a robe. The Blessed One was not cold. When the middle watch had passed, the Blessed One was cold. For the third time, the Blessed One put on a robe. The Blessed One was not cold. When the last watch had passed, when the dawn had risen, at the night of Nandimukhi, the cold ...to the Blessed One it was, the fourth robe the Blessed One put on, the Blessed One was not cold." Now at that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in the Eastern Monastery, in Migāra's Mother's Palace. Now at that time, on that Uposatha day, the Blessed One was seated, surrounded by the assembly of bhikkhus. Then indeed, the Venerable Ānanda, when the night was far advanced, when the first watch had passed, rising from his seat, arranging his upper robe over one shoulder, and saluting the Blessed One with clasped hands, spoke to the Blessed One thus: "The night, venerable sir, is far advanced, the first watch has passed, the assembly of bhikkhus has been seated for a long time. Let the Blessed One, venerable sir, recite the Pātimokkha for the bhikkhus." When this was said, the Blessed One remained silent. A second time indeed, the Venerable Ānanda, when the night was far advanced, when the middle watch had passed, rising from his seat, arranging his upper robe over one shoulder, and saluting the Blessed One with clasped hands, spoke to the Blessed One thus: "The night, venerable sir, is far advanced, the middle watch has passed, the assembly of bhikkhus has been seated for a long time. Let the Blessed One, venerable sir, recite the Pātimokkha for the bhikkhus." A second time the Blessed One remained silent. A third time indeed, the Venerable Ānanda, when the night was far advanced, when the last watch had passed, when the dawn had risen, when the night was joyful-faced, rising from his seat, arranging his upper robe over one shoulder, and saluting the Blessed One with clasped hands, spoke to the Blessed One thus: "The night, venerable sir, is far advanced, the last watch has passed, the dawn has risen, the night is joyful-faced, the assembly of bhikkhus has been seated for a long time. Let the Blessed One, venerable sir, recite the Pātimokkha for the bhikkhus." "The assembly, Ānanda, is not pure." This is the Pāli. Regarding "nandimukhiyā rattiyā" (with a joyful face, the night): at the time of dawn, the night appears as if it has a joyful face. Therefore, it says "nandimukhiyā" (Cūḷavagga Commentary 383). This is the Samantapāsādikā Commentary passage that explains it. "Abhikkantā" means passed away. "Uddhaste aruṇe" means when the dawn has risen. "Nandimukhiyā" means with a joyful face. This is the Sāratthadīpanī passage (Sārattha. ṭī. Cūḷavagga 3.383) that explains it. In the Pāli, "nandimukhiyā" means with a joyful face due to the white direction. This is the Vimativinodanī passage (Vi. Vi. ṭī. Cūḷavagga 2.283) that explains it. "For a third time, Venerable Ānanda, when the night had passed, when the last watch had departed, when the dawn had risen, when the night was joyful-faced, rose from his seat, arranged his outer robe over one shoulder, and, having saluted the Blessed One with clasped hands, said to the Blessed One: 'The night, Bhante, has passed; the last watch has departed; the dawn has risen; the night is joyful-faced; the visiting bhikkhus have been seated for a long time. May the Blessed One, Bhante, greet the visiting bhikkhus.'" This is a Suttanta Pāli passage from the Udāna (Ud. 45). "Uddhaste aruṇe" means when the dawn has risen. Dawn is the light that appears in the eastern direction even before the sunrise. "Nandimukhiyā rattiyā" means the night that has become joyful-faced, shining, because of the rising of the dawn, making beings who depend on the dawn's light and sunlight joyful. This is the Udāna Commentary (Ud. Aṭṭha. 23) that explains it. Thus, in all these Pāli commentaries and sub-commentaries from the Vinaya and Suttantas, there is no mention in any place that the dawn rises four times; it is mentioned only once. Nor is it said to be endowed with four kinds of colors; it is mentioned as having only one color. In the Jātaka Commentary (Jā. Aṭṭha. 5.21.255) too, it is mentioned as only red-colored, not white or other colors. And "nandimukhī" refers only to the night that makes beings joyful in that direction, not to the dawn having a color like a nandiyāvaṭṭa flower. Therefore, it says "the night that makes beings joyful-faced." Thus, This view is to be seen as improper, because it contradicts the statement of the Abhidhānappadīpikā treatise, and does not align with Pāli commentaries and so forth, and has weak supporting evidence. Therefore, a conscientious monk, not transgressing the command of the Perfectly Self-Enlightened One, if it is in some uncovered, open place, should perform actions like placing the robe, from the time when the indistinct reddish glow, resembling a fish's eye, becomes visible. But if it is a place covered by a mountain or the like, one should estimate the time when the reddish glow appears in an open place, by observing the time when the sun's disk becomes visible, and calculating it as about one *ghaṭikā* or two *ghaṭikās* earlier, and thinking, "At this time, dawn would have arisen," then perform the action. One who does not wish for doubt should wait a little longer even then, and perform it at an undoubted time; this is the proper procedure there. This view, however, aligns very well with the statements of the aforementioned treatises, just as the water of the Ganges with the water of the Yamunā. Therefore, it should be kept in mind by the wise, repeatedly pondering the preceding and succeeding points. Having thus kept it in mind, doubt should be cut off in matters related to dawn. Having cut off doubt, one should become confident and perform those respective actions. For the purity of morality, for monks who love morality; This talk on dawn is made, not for contention or other reasons. Therefore, having well considered, let the good ones accept what is proper; And let them discard what is improper, let them not be disheartened. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Day-Rest, The First Chapter. 2. Discourse on the Determination of Requisites 6. Having thus spoken about the determination of day-rest, now, to speak about the determination of requisites, it says, "Requisite means a monk's requisite," and so on. There, bringing the word "there" mentioned at the beginning of the discourse on day-rest, the meaning of the word "requisite" as "monk's requisite" is d "Aṭṭhabboti" is the explanation, this method applies to what follows. It means "monastic requisites" are mentioned, not "lay requisites." "Parikkhāro" means "that which is done all around," like an umbrella, etc. "Tatrāti" means "among those," i.e., among monastic requisites. "Kappatīti" means "suitable" (kappiyo). "Not suitable" (akappiyo). "Suitable and not suitable" (kappiyākappiyo). Scholars prefer the masculine gender