English
I will not go to that monastery again." Being indifferent in that dwelling, he makes that robe. For that bhikkhu, the kathina removal is by completion. If, however, taking a robe of advantage, having gone outside the boundary, he makes a determination: "I will neither make this robe, nor will I go to that dwelling," then the kathina removal is by determination. Having obtained that same robe of advantage, taking it and going outside the boundary, if, while making it, saying, "I will make this robe here, I will not go," that robe is lost, destroyed, or burned, then the kathina removal is by loss. If, however, having obtained a robe of advantage, being still attached to that monastery, having gone outside the boundary, he hears, "The bhikkhus in the monastery have made the internal removal," then for him, the kathina removal is by hearing. "Āsāvacchedikā" means that by which hope is cut off. But whoever, by whatever means, When told, "I will give you a robe," he gives up his hope for that robe and his attachment to the monastery, and goes outside the boundary. Then, when the other says, "I cannot give it," he severs his hope. For him, this is the termination of the kathina by the cutting off of hope. But for one who, with attachment, goes from the monastery where he spent the rains to another monastery, and then, while returning, terminates the kathina on the way, for him, this is the termination of the kathina by passing beyond the boundary. "With the lifting" means "with the lifting." It should be understood that for one who, taking the robe of advantages, goes outside with attachment and then terminates the kathina, the termination of the kathina is "with the lifting." Because the detailed determination of the cutting off of the robe impediment, and so on, such as "In this termination of the kathina by departure, first the robe impediment is cut off," is stated extensively in the Samantapāsādikā (Mahāvagga Commentary 311), it is said, "There is a detailed determination there," and so on. Or, it should be seen that it is said thus because the detailed determination of the lifting of the meaning is found there. "Absence of other impediments" means the absence of the remaining impediments, that is, the absence of the dwelling impediment. "Of that" means of time. "Ten days at most" is a locative case indicating extreme connection, so it is said, "that time of ten days at most." "Excess" means more, and that excess is of robes that have been determined or resolved upon, so it is said, "in those determined or resolved upon," and so on. "Khomam" (Pārājika Commentary 2.636-638) is a khoma cloth robe woven from khoma threads. Similarly for the others. "Kambala" is a cloth woven from all hairs except human hair and horsehair. "Sāṇa" is a cloth made from hemp fibers. "Bhaṅga" is a cloth made by mixing five things with khoma threads, and so on. Some also say, "It is exclusively made of bark fiber." "Or of those conforming to them" means or of the six robes conforming to those khoma, and so on, namely dukūla, pattuṇṇa, somārapaṭṭa, cīnapaṭṭa, iddhija, devadinnā. Among these, dukūla is conforming to sāṇa because it is made of bark fiber. In the pattuṇṇa country, produced by insects A cloth of bird's down. A cloth born in Somāra country is Somāra silk. Likewise, Chinese silk. These three are agreeable to silk, being made of threads by creatures. That born of psychic power is a robe produced by the merit-power of "Come-Bhikkhu" monks. But that is one of the linen, etc., so it is agreeable to them. A robe given by devas is deva-given. That, produced from a wish-fulfilling tree, is like the cloth given to Thera Anuruddha by the deva-maiden Jālinī. That too is agreeable to linen, etc., being one of them. In length, the measure of a carpenter's arm, in width, half of that measure, is the last (robe) suitable for determination. Here, "eight fingers by the Sugata's finger" means the Sugata's finger is now three fingers of the middle (person's) forefinger. By that Sugata's finger, eight fingers is the measure of a carpenter's arm, is the meaning. "Four fingers in width" - here too, the meaning should be understood according to what has been said. But for which there is no determination or designation, not being included among the determined or designated, this is called an extra robe. To show how that determination and designation should be known, referring to the question, "What was said..." and so on, was begun. There, "what was said" means what was said by us to show the extra robe, "not being included among the determined or designated." "To determine the three robes" means to determine by stating the name. "Not to designate" means, "I do not allow designating by names like outer robe, etc." But to designate by saying, "I designate this robe," is indeed permissible. The general statement, however, is to show that the three robes, like the itch-covering cloth and the rain-robe, should be designated due to the absence of distinction by time, and not to prohibit designation altogether, this should be understood. For thus, from the statement of determining a new (robe) after revoking an old robe, and from statements like "no offense if one determines, designates" (Pārā. 469), the designation of the three robes also... An opportunity is given. This method is everywhere. Indeed, by one who determines the three robes and so on, saying "I determine this outer robe" and so on, that particular name should be said and determined. But by one who makes a condition, without taking the name of that particular robe, saying "this outer robe" and so on, it should be conditioned saying "I give up this robe to you." Be it the three robes, or something else, if one makes a condition taking that particular name, it is not conditioned, it remains in the state of an extra robe. "After that, one may make a condition" means after four months, one may make a condition saying "I make a condition for this robe." And this is allowed to be used. But some (Sārattha. Ṭī. 2.469) say, "After making a condition, it is allowed to keep it until the four months of the rains in the coming year." "After that" means after illness. "And as for these rain-cloaks and itch-covering cloths, since their use is allowed after making a condition, it is said in the commentaries that such a conditioned item should be used after determining it with another name." "The state of being determinable and conditionable should be known" means "it should be determined, it should be conditioned" – thus, the meaning is that determination and conditioning should be known. "Its measure is five" means five, the five related to the fist, the hand-fist, is the fist-five. This is not the fist-three, even here. "Even by covering, it is possible to cover the navel," so it is said, "even two cubits is permissible." Not only is two and a half permissible, but indeed, even two cubits is permissible – this is the meaning of the word "pi" (even) to be understood. "And extra" means even more than the measure of the Sugata's robe. "I take back" means I put aside, or it means I relinquish. "I determine this robe, the outer robe" (Sārattha. Ṭī. 2.469) – it is permissible to say even so. "By one making a bodily movement" means by touching the robe with the hand or the like, or by moving it. Indeed, this determination is not permissible for one who does not touch it with any part of the body. "Of two kinds" means Divided into two kinds: by facing and not facing. "To break by speech" means to utter a word. "In the inner chamber, etc." means in the inner chamber, on the upper terrace, etc. "In a nearby monastery" means in such a nearby monastery where one can go there and return on the same day. And this is merely the head of the teaching, therefore, they say even what is placed far away should be determined. By "having noted the place where it was put," the marking of the robe is stated. For there is no purpose in merely noting the place where it was put. "By cloths determined and placed" means by cloths determined and placed as a mat, a mouth-wiper, a requisites-cloth. Since before the determination there is no designation like "outer robe," etc., it shows the method of separate revocation for the mat, etc., saying, "I revoke this." But since they are to be determined by names like "mat," etc., even if one says, "I revoke this mat," etc., there is no fault. "They are to be determined again" means they are to be determined by names like "outer robe," etc. But for the requisites-cloth, even if it was determined and placed as a requisites-cloth, when it is made into an outer robe, etc., there is no need to revoke it and determine it again. The determination made before is the determination itself. But if one sews a second piece or a fragment that is larger together with that determined one, it should be determined. If it is the same size or smaller, there is no need for determination. "For easy use" means for easy use, because there is no fault of separation, one can place it anywhere and, having performed duties like listening to the Dhamma elsewhere, without having to come back and lay it down after the dawn has risen, one can use it. "To determine a requisites-cloth" means to make it a requisites-cloth and determine it. "Not exceeding the measure" means not exceeding the measure stated in "six spans in length by the Sugata's span, and two and a half spans in width" (Pāci. 543). "Having revoked, it should be shared" means having removed it from being a rain-robe, it should be shared. should be withdrawn. It is said that, from the first day of winter, within ten days, removing the status of rain-cloak from the rain-cloak, it should be offered by saying, “I offer this robe to you.” Otherwise, since it will be said, “A rain-cloak loses its designation even after the rainy season, and a scab-covering loses its designation even after the ailment subsides” (Kankha. Atth.