English
"If he does not obtain," etc. "Even a robe of expectation should be determined as a requisites-cloth" is said with reference to even a coarse robe of expectation that arose earlier. By the word 'even' it shows that it is not only the original robe. The commentary on the training rule concerning untimely robes is finished. 4. Commentary on the training rule concerning old robes. "Our own relative" 'relative' means one who is known. That is a relative. One who is not a relative is a non-relative. By that non-relative. Therefore it is said, "not by a relative." 'From the mother or from the father' means from the mother's side or from the father's side. Up to the seventh generation, (Pārā. Aṭṭha. 2.503-505) means up to the lifespan of the seventh man, or the seventh woman. It is said to be up to the generation of the paternal grandfather, the paternal grandmother, the maternal grandfather, the maternal grandmother. Or else, "up to the seventh generation" means up to the seventh pair. The word 'yuga' here should be understood by the method of 'ekasesa' as "a pair and a pair, pairs." Thus indeed, a pair is taken in each case. "Unrelated in any way" means unrelated in any way to brothers, sisters, nephews, sons, grandsons, and so on. Father, father's father, his father, his father's father, thus up to the seventh generation. Father, father's mother, her father and mother and brother and sister, and sons, and daughters, thus both upwards and downwards up to the seventh generation. Father, father's brother, father's sister, father's sons, father's daughters, and their sons and daughters in succession, thus up to the seventh generation. Mother, mother's mother, her mother, her mother's mother, thus up to the seventh generation. Mother, mother's father, his father and mother and brother and sister, and sons and daughters, thus both upwards and downwards up to the seventh generation. Mother, mother's brother, mother's sister, mother's sons, mother's daughters, and their sons and daughters in succession, thus up to the seventh generation. Then, one who is not related by maternal connection, nor by paternal connection, is called "unrelated by kin." "Like the Sākiyan women" means like five hundred Sākiyan women. And this is merely an example. Therefore, even nuns who have changed their gender by remaining in the state of a bhikkhunī, are to be understood here as "fully ordained" within the pure Bhikkhu Saṅgha. "In both Saṅghas" means by a motion with four proclamations in the Bhikkhunī Saṅgha, and by a motion with four proclamations in the Bhikkhu Saṅgha, thus in both Saṅghas. "Old robe" - here, "robe" means only the lower garment and the outer robe, as it says "having dyed," and so on. "Having made it suitable" means having given the suitability mark. "By this, a 'pācittiya' for an unsuitable item..." the matter of a nun is not. By way of use, means touching with the body, by way of use. On the shoulder, means on the collarbone. On the head, means on the crown of the head. If, however, she lies down having placed it under a mat, or lifts it with her hands and makes a canopy in the air, going without touching it with her head, this is not called use. Or makes a bodily gesture, means she makes a bodily gesture so that she knows, "This one wants it washed." "Standing within twelve cubits or throwing it upwards," by this it shows that there is no offense for one who throws it from below, excluding the proximity. Or sends it by another's hand, means standing within twelve cubits, she sends it by the hand of any other, such as a female trainee, a novice, a female novice, a lay follower, a woman, and so on. He, means the lay follower and the novice. Having been ordained, he washes, here, the lay follower, having changed gender, having gone forth among nuns, having been ordained, washes; the novice, having changed gender, having been ordained among nuns, washes; the meaning should be taken as appropriate. If, however, it was given into the hand of a nun, if she washes it having changed gender, it is permissible. And here, since there is no relinquishment for one person three times, for one who has all three done, one is an offense of relinquishment, two are offenses of wrong-doing. For one who has two done, one is an offense of relinquishment, the second is an offense of wrong-doing. Therefore it is said, "The three, washing, etc." "With one item," is said referring to what was done first and completed. If, however, when it is said, "Dye and wash this robe and bring it," that nun first washes and then dyes, it is an offense of wrong-doing with an offense of relinquishment; thus the method should be applied to all inverse statements. If, however, when it is said, "Wash it and bring it," she washes and also dyes, the offense is due to the washing, there is no offense in the dyeing. Thus everywhere. Therefore it is said, "If, however, when 'wash' is said," etc. For nuns who are ordained together by way of monks, washing... causing to wash, just as the case may be, he said, "by the Bhikkhunī Saṅgha," and so on. "Or belonging to another" means causing an old robe belonging to another to be washed. "A sitting mat and a covering" means a sitting mat and a covering, belonging to another or to oneself. Since "old robe" here is not meant to include inner or outer robes, for one causing one's own sitting mat and covering to be washed, it is only a dukkaṭa, not nissaggiya. "Or washes without being told" means: having come for instruction or advice, seeing a dirty robe, taking it from where it was placed, or having it brought, saying, "Give it, venerable sir, I will wash it," she washes, dyes, and beats it. This is called washing without being told. Also, hearing the words of a bhikkhu commanding a young monk or a novice, "Wash this robe," she washes, saying, "Bring it, venerable sir, I will wash it," or taking it temporarily, washes it, dyes it, and gives it back. This too is called washing without being told. "Or any other requisite" means sandals, a bag for requisites, a bowl-bag, a shoulder-strap, a waist-band, a bed, a chair, a mat, or anything else. By the phrase "standing within the precinct," even if sent to wash, there is no offense. "Precinct" means within a space of twelve cubits. The explanation of the training rule concerning old robes is finished. 5. The explanation of the training rule concerning the acceptance of robes. "Six" means among the six robes such as linen. "Excluding the precinct" means excluding the twelve-cubit precinct. By the word "even," for one teaching the Dhamma, the four assemblies bring robes and various other requisites and place them at the feet, or standing within the precinct, throw them over. It shows that there is nothing to say here like, "If he approves, it is accepted." "Let him throw" means let him throw by day or by night. "It is indeed accepted" means even if it is not possible to know, "This is for the bhikkhunī, this is for others," nevertheless, it is taken as if without intention. But for any unordained person... to a trainee, a novice, a female novice, a lay follower, a female lay follower, or any other unordained person. "Set aside" means set aside by a bhikkhunī. "Having determined it as a refuse-rag" means having generated the perception "this is ownerless." For that which is ownerless is called a "refuse-rag." By this, it shows that it is not proper to take it with the perception "this is set aside for us," and so on. "Except for an exchange" means that which is to be exchanged is an exchange; an exchange itself is an exchange; that which is given after being exchanged; the meaning is "without that." Therefore, it says, "even if it is a piece of myrobalan," and so on. "Having made an intention" means having attended to it with the mind. It should be understood that even if a bhikkhunī gives a rain-garment, it is not proper to take it without performing the aforementioned procedure. "By receiving" means by taking. "A triple offense" means that which has three measures is a triple; and that triple is an offense, thus a triple offense. The meaning is that there are three offenses based on the perceptions of "not a relative," "doubtful whether a relative," and "a relative" when it is not a relative. "From one who is fully ordained" means from one who is fully ordained in the presence of bhikkhunīs. For one who receives a robe from her hand, except for an exchange, commits a dukkaṭa. But for one who is fully ordained in the presence of bhikkhus, it is a pācittiya. "And in the case of a bag for a bowl and other requisites that are not to be determined" includes even a skin for a mat. For even if it is large, being included in the category of a lodging, it does not fall into the category of a robe. Therefore, it is neither subject to determination nor subject to relinquishment. For it is said in the Samantapāsādikā: "Even if a skin for a mat is the size of a couch, it is still permissible" (Pārā. Aṭṭha. 2.514). However, from the phrase "receives a robe from her hand," there is no offense even if it is received when sent by a bhikkhunī who is not a relative. From the act of receiving and from the non-performance of exchange, it is an act or non-act. The explanation of the training rule concerning receiving a robe is finished. 6. The explanation of the training rule concerning asking from an unrelated person The head of the house, the eldest, is a householder. That householder, but here, any unordained person, "Anusso" is intended. Therefore, it is said: "a person not gone forth among bhikkhus." The same method applies here to "among householders." "Viññāpeyya" operates in the sense of 'producing' and in the sense of 'obtaining'. Therefore, it is said: "should ask or cause to be asked." And causing to be asked here should be understood as for one's own purpose. And having done so, "without authorization" is thus established.