English
the arm's reach around that house. If a village, like Vesāli or Kusinārā, belongs to various kings or chieftains, and is enclosed as described, in such a village, one should dwell in the house where the robe is deposited, or one should not go beyond the arm's reach of that house. If the house is on a certain street, one should dwell in the assembly hall or at the house door in front of that house on that street, and one should not go beyond the arm's reach of those assembly halls or doors. If that village is not enclosed, one should dwell where the robe is deposited, or within its arm's reach. In a dwelling, if it is a dwelling of a single family and is enclosed, having deposited the robe within the dwelling, one should dwell within the dwelling. If it is not enclosed, one should dwell in the room where the robe is deposited, and one should not go beyond the arm's reach of that room. If it is a dwelling of various families and is enclosed, one should dwell in the room where the robe is deposited, or at the common main entrance for all, or at the door of those rooms... It should not be left beyond arm's reach, if it has no fixed place. If it is not enclosed, in whichever chamber the robe is placed, in that chamber one should dwell. It should not be left beyond the arm's reach of that chamber. This rule applies also to washed robes and so forth. Now, whether it be a walking caravan, or a cart caravan. If the caravan belongs to one family, having placed the robe in the caravan, it should not be left beyond seven cubits in front or behind, nor beyond the range of sight. If the caravan, while moving, stops having encompassed a village or a river, and stands connected with what is inside, extending to this side and that side, then the caravan's boundary is taken. But if it is encompassed within a village or a river, having entered inside, then the village's boundary and the river's boundary are taken. If it stops having crossed the monastery boundary, and the robe is within the boundary, one should go to the monastery and dwell. If the robe is outside the boundary, one should dwell near the caravan itself. If, while going, the cart is broken, or the oxen are lost, and it is interrupted in between, in whichever part the robe is placed, there one should dwell. Also in a field, if it is a field of one family, and it is enclosed, having placed the robe within the field, one should dwell within the field. If it is not enclosed, the robe should not be left beyond arm's reach. If it is a field of various families, and it is enclosed, having placed the robe within the field, one should dwell at the base of the field gate, or it should not be left beyond its arm's reach. If it is not enclosed, the robe should not be left beyond arm's reach. This rule applies also to both grain-making places and pleasure groves. But in a monastery or dwelling, the decision is similar to what has been said. But at the foot of a tree, where at midday the shade spreads all around, in that place, in a non-sparse area, it should be placed only within the area covered by that shade. If of a sparsely branched tree, by the heat of the sun... he places it in the open air, and at dawn that bhikkhu is not within reach of it, or if its shadow is in another place, it is subject to relinquishment. If the tree belongs to various families, the robe should not be left out of reach. However, in the open air, in forests like the Vindhya forest, or in the middle of the ocean, on the guiding paths of fishermen, having placed the robe, one should dwell anywhere within a seven-cubit radius around it. Dwelling elsewhere, he is considered to be separated. Since the elaboration of this is not stated here, but is stated in the Samantapāsādikā, it is said, "This is the summary here," and so on. "Here" means in the phrase "should dwell separated from the three robes." "Summary" means a summary explanation. Here, in the Pāli (Pārā. 477), even though the matrix is laid down without distinction, "a village is of one precinct, or of many precincts," and so on, the one-precinct and many-precinct nature of villages, settlements, cultivated fields, granaries, monasteries, and vihāras is divided according to whether they are enclosed or unenclosed, "a village of one precinct means a village belonging to one family, whether enclosed or unenclosed," and so on (Pārā. 478). However, for attics, upper floors, palaces, mansions, boats, beds, trees, and open air, without saying this, "an attic belongs to one family, an attic belongs to various families," and so on (Pārā. 484), the one-family and various-family method is used, and finally, "open air of one precinct means in a village-less forest, a seven-cubit radius around is one precinct, beyond that is many precincts" (Pārā. 494), thus the one-precinct and many-precinct nature is divided. Therefore, in villages and so on, what is enclosed is to be taken as one precinct, and what is unenclosed as many precincts. In attics and so on, what belongs to one family is to be taken as one precinct, and what belongs to various families as many precincts. In the open air, it is to be taken in the manner stated. For "precinct" in "a village is of one precinct, or of many precincts," and so on, some say it means a door, and in "open air is one precinct," it means the measure of a seven-cubit radius around. Except for a bhikkhu "Bhikkhusammuti" is a monk's permission. It is permission given by the Sangha to a monk. This means "without that" (permission). Therefore it is said: "That which the Sangha..." and so on. "Avippavāsasammuti" means permission for non-separation. It is permission for non-separation. Or, permission for non-separation is "avippavāsasammuti". That is given by a ñatti-dutiya kamma. That is the meaning. "Santaruttarena" means "with inner and outer robes". "Antara" is called the inner robe. "Uttara" is called the outer robe. "Santaruttara" is the outer with the inner. By "santaruttara" means with the inner robe and the outer robe. That is the meaning. "Should revoke before dawn" means: By one unable to return and reach it. Remaining right there, he should revoke before dawn. "Should return" means: So that the illness does not flare up. So again, one should go to the place where the robe was kept. Indeed, from the time one seeks a tool. Or makes the intention "I will go". From that time it is permissible. But by one who, making such a relinquishment of the burden, says: "I will not go now." It should be revoked, thinking: "It will remain as an extra robe." Therefore it is said: "Or by one remaining right there, it should be revoked." He for whom permission was given, that is the illness. Once it is made allowable. The meaning is that there is no need for giving permission again. "Adhiṭṭhitacīvaratā" means the state of having determined robes. It is the state of having determined robes by the method of determining the three robes. Separation means: If the robe is within a consecrated boundary. The rising of dawn outside of it. Then in an unconsecrated boundary. The rising of dawn outside the reach of the hand. Beyond the aforementioned villages and so on. But within a consecrated boundary. Having placed the robe anywhere. It is permissible to dwell anywhere within the boundary itself. Here, the connection is that non-revocation is non-action. The explanation of the Udosita training rule is finished. 3. Explanation of the Akālacīvara training rule. As in the previous training rule. Here too, "bhikkhunā" is in the instrumental case with the meaning of possession. Thus it is said: "By a monk in a finished robe" and so on. "Akālacīvara" (untimely robe) means: That which arises in the eleven months when the kathina is not spread. That which arises in the seven months when the kathina is spread. “When it is given, even in season, by designating it, this is called an out-of-season robe.” Thus, the word-division is stated, and so it says, “This, when the kathina is not spread,” and so on. “This is called the robe season,” is the connection. “Of the rainy season” means of the season called the rainy season. The last month is the robe month. For in it, even if the kathina is not spread, a robe that arises may be kept without being determined or designated. “Five months” means the last Kattika month, and the four winter months, making five months. “At other times” means the eleven months when the kathina is not spread, or the seven months when the kathina is spread. “Even in season” means even in the robe season as stated: “the robe month when the kathina is not spread, and five months when the kathina is spread.” “By the method of giving” includes phrases like “I give, I shall give.” Although all these are called “out-of-season robes,” here, those that arise only in the later period are intended as “out-of-season robes.” “This out-of-season robe is given to the Sangha in season” is stated in terms of extracting the meaning from the general sense of an out-of-season robe. Just as a robe that arises in the later period can be divided among those who have completed the rains and others present, and thus becomes an out-of-season robe, so too is this. This is the general sense of an out-of-season robe. If so, why is it said, “or given to an individual by saying, ‘This is for you, I give it’ and so on”? For a robe given by designating it to an individual is not to be divided by anyone, is it? There is no contradiction. It is stated that way to show the meaning obtained from the general sense of giving by designation. “With one’s own property” means with one’s own property such as cotton thread. Its connection with “should arise” is to be understood. “Gives to the boundary” and so on, is stated in terms of individual determination. Here, giving to the boundary is one category, giving by agreement is the second… …giving to an individual is the eighth. “By the place fit for enclosure” means the first clod-fall