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having done as they pleased, departed. Therefore he says, "But even a hundred women do not commit it." That action means the act of transgression. Since he lies down after sitting, therefore, to show that even lying down is included in "he should make a sitting," he says, "and here," and so on. "He should be made to do it by one of the three offenses," it is said that for one who admits the sitting, a connection with one of the three offenses certainly occurs. But by a pārājika, and by a saṅghādisesa, and by a pācittiya, in that manner, he should be made to do it only if he admits the sitting. "Not one who does not admit" means that one who does not admit the sitting should not be made to do it by one of the three offenses. Even a shameless one indeed should be made to do it for an offense only if he admits it. As long as he does not admit, so long it should be said, "Neither pure" nor "impure." But by the sequence of conduct, he should be made to do it. For this has been said: "Admission is made among the conscientious; among the shameless, it is not found thus. Even much a shameless one might say, but by the sequence of conduct one should make him do it." Not only should he be made to do it by admission, thus, by accusation alone of one of the three offenses; but also, to show that even by accusation together with the manner of sitting and so on, it is said, "Or by what that trustworthy laywoman might say, by that that bhikkhu should be made to do it." Therefore he says, "in the manners of sitting and so on," and so forth. And here, even if "admitting" is not said, due to the context, it is said, "Only if admitting, by that, that bhikkhu should be made to do it." Of such a kind Because there is no difference in the laywoman's statement, it shows the possibility of difference in the view that what is seen is sometimes so, and sometimes otherwise. Because it is not definite due to its many aspects, it is indefinite. Therefore, it says "of three offenses," etc. Desiring to go near a woman for the pleasure of sitting alone, he winks an eye, a *dukkaṭa*. He puts on his lower robe, ties his waist-band, puts on his upper robe; in every single action, a *dukkaṭa*. He walks; at every step, a *dukkaṭa*. Having gone, he sits down; just a *dukkaṭa*. Therefore, it says "by defilements associated with sexual conduct," etc. Here, even if there is no sexual passion in the pleasure of sitting alone, it is said "by defilements associated with sexual conduct" because it is a defilement connected to that. For that reason, the term "associated" is used. "By the pleasure of privacy" means the cause of pleasure arising from "I will sit alone with such-and-such a woman and engage in laughing, talking, etc." The meaning is that the *pācittiya* for sitting (arises) when the woman is within the approach limit, and the man is not lying down, not sleeping, not blind, and is a discerning person. If that woman, for some reason, gets up and sits down repeatedly, there is a *pācittiya* for each sitting. If the one he went for is not seen, and another comes and sits down, when pleasure arises, there is a *pācittiya*. If many women come, there is a *pācittiya* according to the number of women. If they get up and sit down repeatedly, there are *pācittiyas* also according to the number of sittings. Even for one who went and sat down without specifying, thinking "I will enjoy privacy with whomever I see," offenses should be understood in the manner stated, according to the number of those who come, and according to repeated sittings. "A man of the described kind" means a discerning man who is not blind. "When within the approach limit" means when within twelve cubits. If, having gone with a pure mind, he sits down, and then pleasure in privacy arises for the woman who comes and sits near him, even so, there is no offense for him. The explanation of the first indefinite rule is concluded. The Explanation of the Second Undetermined Rule Here, regarding "not concealed," it should be understood that even what is enclosed outside but open inside, like a monastery courtyard, is included. It is said in the Mahāpaccariya, "Such a place is considered as taken when not concealed." "By a Saṅghādisesa" means by a Saṅghādisesa that consists of physical contact or lewd speech. For in the word-division, it is said, "If she were to say, 'Sir, I saw him sitting with a woman, engaging in physical contact.'" This rule arose because of lewd speech. And hearing lewd speech, that woman also does not conceal it. Thus, in the rule on lewd speech, those women who were modest went out and complained about the monks. Therefore, here, it says "even a woman" because a woman also commits no offense. Or, here, because it is not concealed, even a woman commits no offense, but in the first case, because it is concealed, even a hundred women do not commit no offense— this is how the meaning should be understood here. Regarding "not blind, not deaf," "not blind" is said in terms of physical contact, and "not deaf" in terms of lewd speech. Regarding its origin and so on, this rule has three origins: it originates from body-and-mind, or speech-and-mind, or body-speech-and-mind. It is an action, a release by perception, with thought, a worldly fault, a bodily action, a verbal action, an unwholesome mind, and has two feelings: pleasure and equanimity. Therefore, it is said, "Its origins and so on here are similar to those of taking what is not given." And here, one who engages in physical contact also speaks lewdly, and one who speaks lewdly also sits down. Thus, it is said, "it originates from body-speech-and-mind," or it should be taken as referring only to lewd speech. The Explanation of the Second Undetermined Rule is finished. "And this undetermined declaration is that the offender is to be charged with an offense only if he admits the matter of the accusation based on seeing, etc., not otherwise, thus the offense..." they say, "it is stated to show the characteristic of planting and establishing." Thus, in the commentary on the Pātimokkha, called Kaṅkhāvitaraṇī, in the Vinayatthamañjūsā, which illuminates the hidden meanings, the commentary on the Aniyata rules is finished. The Nissaggiya Section 1. The Robe Chapter 1. Commentary on the Kathina Training Rule "When the robe is finished" (Pārā. Aṭṭha. 2.462-463) means that which is finished and is a robe, is a finished robe; that is, when the robe, which is the root of the advantages, is finished, and when the expected robe is finished. But since that robe is finished both by making and by being lost, etc., therefore it is said, "or by the completion of needlework," etc. Here, any work to be done with a needle, such as the completion of the loop, band, or knot, is called the completion of needlework; by that. "Lost" means taken by thieves, etc. This too is called "finished" because the impediment of making is finished. "Destroyed" means eaten by termites, etc. "Burnt" means burnt by fire. Or "the hope for a robe is cut off" means that the hope for a robe that had arisen, thinking "I will get a robe in such and such a family," is cut off. In these cases too, the state of being finished should be understood as the impediment of making being finished. Therefore, it is said, "or in these," etc. By this, the absence of the impediment of the robe is stated. Therefore, it is said, "it means when the impediment of making the robe is cut off." How is this understood? He says, "for the monk who has spread the Kathina," etc. Kathina means firm, in the sense of holding together without allowing the five advantages to go elsewhere; firm is the meaning. He by whom the Kathina has been spread is one who has spread the Kathina; for that one who has spread the Kathina. "Hī" is a particle in the sense of cause. Here, in "he obtains the Kathina advantages for so long," the phrase "the monk who has spread the Kathina" should be supplied; it should be understood that "that monk who has spread the Kathina obtains the Kathina advantages, such as going without invitation," etc. Or, "of the monk who has spread the Kathina" should be construed by changing the case ending to "the monk who has spread the Kathina." This is what is meant: the impediment of the robe, the dwelling “Without impediment” means two impediments. Even if there is one impediment among them, because one obtains the benefit of going without invitation and so on, not if there is none. Why? Because the meaning “when the robe is finished” is understood as the impediment of making that robe is removed. “Of the Sangha” means by the Sangha. This is a genitive case in the agent sense. “Ubbhate” means lifted up by one of the eight mātikās, or by an intermediate lifting. “Therein” means in that kathina. “Ubbhāro” is lifting up. Regarding the thirty monks from Pāveyyaka who had completed the previous rains, it is said, “I allow, monks, the kathina to be spread for monks who have completed the rains,” because the kathina was allowed by the Blessed One in the Kathina Khandhaka (Mahāva. 306), it is said, “This spreading of the kathina, indeed…pe… is allowed.” Therein, “for those who have completed the previous rains” means for those who completed the previous rains without breaking the retreat. By this, it shows that only those who have entered the rains retreat for the former period receive the kathina spreading based on having completed the rains, not those who entered for the latter period. Let it be so based on having completed the rains, how many receive it based on calculation? He says, “So” and so on. “So” is the kathina spreading. “By the very last limit” means by the final count. “It is valid for five persons” means at the final limit, four are donors of the kathina cloth, and one is the recipient, so it is valid for five persons. Some, however, say, “It is said ‘it is valid for five persons’ because it is a matter to be done by a group of five,”