English
"Except at the proper time" (aññatra samayā): It comes together here, or a being is connected by this, or a natural phenomenon by co-arising, etc., or by arising, etc. Thus "samaya" (time, occasion). Time, though in essence non-existent as merely the occurrence of phenomena, is the locus of the occurrence of phenomena, and is spoken of as if it were an instrument, by a form established merely by convention. The meaning is: "excluding that time." Therefore, it is said: "whoever has an unbroken robe," etc. There, "acchinnacīvaro" (one whose robe is unbroken) means one whose robe has not been taken by kings or others, by anyone. As it is said: "An unbroken-robed one" means a bhikkhu whose robe is unbroken, not taken by kings, or by thieves, or by rogues, or by anyone. "Naṭṭhacīvaro" (one whose robe is lost) means one whose robe has been destroyed by fire or other things, by anything. As it is said: "A lost-robed one" means a bhikkhu whose robe is burnt by fire, or carried away by water, or eaten by rats or by termites, or worn out by use. (Pārā. 519) "Samayā" (at the time) is an ablative case in the sense of 'use' in relation to the word "aññatra" (except). Therefore, it is said: "that time." "Aññasmiṃ" (at another) means at another time. "Three Pācittiyas" means three Pācittiyas in the case of an unknown person, due to the perception of an unknown person, doubt, and the perception of an unknown person. "At the time" means at the aforementioned time of an unbroken robe and at the time of a lost robe. "Or for one who asks of relatives who have invited" means of relatives, and of those who have invited, asking: "Give us a mat." Here (Pārā. Aṭṭha. 2.521), when invited by the Saṅgha, it is permissible to ask only for the standard amount. But when invited individually, whatever they offer, that very thing should be requested. For whoever, four... Having offered requisites, himself having noted, from time to time, robes and so forth, day by day, gruel, food and so forth, he gives. Thus, whatever is needed, that he gives. For him, there is no need to request. But whoever, having offered, either through foolishness, or through forgetfulness, does not give, he should be requested. Whoever says, "I offer my house," going to his house, as one pleases, one should sit, one should lie down. Nothing should be taken. But whoever says, "Whatever is in my house, that I offer," whatever is allowable there, that should be requested. But in the house, to sit or to lie down is not allowed. "For his sake" means for him who is called "another," for the sake of that very Buddharakkhita or Dhammarakkhita. "Taking with one's own wealth" means taking with one's own allowable goods, with allowable transactions, causing to be bought, causing to be exchanged, this is the meaning. The commentary on the training rule concerning requesting from an unknown person is finished. 7. Commentary on the subsequent training rule. The word "taṃ" here refers to the usual meaning. And "ca" is merely a particle. Or "ca" means "if," its connection with "should offer" should be understood. And "should offer" means if one should offer. "Abhi is a prefix" by this, it shows the absence of a special meaning for it. Therefore, it says, "the meaning is to carry." The word "pavāra," being used in the sense of desire, is said to mean "should desire." "Should produce desire" means should produce desire for requisites. This is a designation for invitation. Therefore, it says, "as much as," and so forth. "Renunciation" means going forth. "To see" means to see. Here, for the sake of preserving the meter, there is elision of the nasal. "Safely" means without fear. Either with the body or with speech, having brought forward, should invite, this is the connection. And how one should bring forward with the body and with speech, to show that method, "having presented," and so forth, is said. "With inner garment" means together with the inner garment. "Upper" means upper robe. "Last" means end. Of his robe... of the robe that is to be carried, which is the cause of its arising. For this compound of external things, like "long-eared," is to be understood as having that quality. Therefore, it is said, "with the lower robe," and so on. For by the highest limit, all are able to take that as the ultimate. Since a bhikkhu whose robes are not cut off should practice in this way with only the three robes, but another may do otherwise, in order to show that distinction, it is said, "herein is the decision," and so on. "Of the consecrated robe" means a robe consecrated in the manner of the three robes, or by way of accessory cloths, any consecrated robe. And this is mostly said for one who uses a robe after consecrating it, not that this rule is not possible if the robe is not consecrated and the robe is not cut off. Or if one has more robes than the three robes elsewhere, but not there, even by him, due to its absence there at that time, it is permissible to take two. "He goes about naturally with an inner and outer robe" (Sārattha. ṭī. 2.523-524) is said due to its being an explanation of the meaning, or due to the rule of doubt, or due to the permission for non-separation, or due to not obtaining a third. Since "two are lost" is the context, it is said, "two are to be taken." "He will be equal by taking one" means by taking one when two of the three robes are lost, he will be equal, because both remain at the maximum of an inner and outer robe. This is for one who has only one, due to the remaining robe being lost for some other reason. "When five are lost" means when these five robes are lost: the three robes, the bathing cloth, and the shoulder cloth. It should be construed by transforming the phrase "or when one is lost." "Beyond that" means beyond the maximum of an inner and outer robe. "I will bring the remaining one" means having made two robes, "I will bring the remaining one again." "Let the remaining one be yours" means said in this way at the time of giving. But if, having said "I will bring the remaining one" and taken it, even at the time of going, he says "the remaining one is yours," "Let it be so," they say, it is already allowable. It is not given due to a cause of loss, but given on account of qualities like extensive learning. By the method stated: "for one who requests from a relative or one who has been invited, or at the proper time, for one who requests for the same purpose from another relative or one who has been invited." The explanation of that further training rule is finished. 8. Explanation of the First Upakkhaṭa Training Rule "Bhikkhuṃpaneva uddissa" - here "pana" is merely a particle, and so is the word "eva". Therefore it says "for so-and-so" and so on. "Apadisitvā" means having said, or the meaning is having commenced. "Aññātakassa gahapatissa" means for an unknown householder. Indeed, this is a genitive case in the sense of an agent. In the commentary, however, this is easily understood, so it is not discussed. "Cīvaraṃ cetāpenti parivattenti etena" means "cīvaracetāpannaṃ" (Sārattha. ṭī. 2.528-529), the price of a robe. The "na" here is an augment. They also read "cīvaracetāpanaṃ". But since that is one of gold and so on, therefore it is called "hiraññādika" (gold and so on). There, "hirañña" is called a kahāpaṇa (coin). By the word "ādi" (etc.), gold and so on are included. "Upakkhaṭa" means prepared. That preparation is thus made ready for them, so it says "upakkhaṭaṃ hoti" means "sajjitaṃ hoti" (it is made ready). "Saṃharitvā ṭhapitaṃ" means gathered and placed, made into a pile and placed. And "parivattana" is causing to be made what is not made, or buying what is made, so it says "the meaning is having caused to be made or having bought." "Acchādessāmi" means "I will cover," it is said. Therefore it says "this is a conventional expression." And "vohāravacana" means a figurative expression. In "Tatra ce so bhikkhu" (If that bhikkhu there) and so on, what is the connection of words? It says "yatra so gahapati vā" (where that householder or) and so on. "Pubbe appavārito" means not having been invited beforehand with: "I will give, what kind of robe do you need, venerable sir? What kind of robe shall I procure for you?" "Upasaṅkamitvā" means having gone. In the word analysis, it is said "gharaṃ gantvā" (having gone home) (Pārā. 529) according to common usage. And here, "according to common usage" means according to the most common usage. without an army. Mostly, indeed, desiring to see the householder, they go to his house; thus is the common usage. "Vikappa" (alternative) is a specific "kappo" (arrangement); the prefix "vi-" here has the meaning of "specific". Therefore, it is said "a specific arrangement". By this, the literal meaning is stated. But by "additional regulation", the intended meaning (is stated). And how one falls into it, by what manner one falls into that alternative. To show that, to show that manner. The word "Sādhu" is seen in acceptance, commendation, beautiful request, and so on. Thus, it is seen in acceptance, as in "Sādhu, venerable sir," that bhikkhu, having rejoiced and approved the Blessed One's words, and so on. And in commendation, as in "Sādhu, Sādhu, Sāriputta," and so on. Good is the king who delights in Dhamma, Good is the person of wisdom; Good is not betraying friends, Not doing evil is happiness. In "beautiful" (context), as in "Good, venerable sir, may the Blessed One teach me the Dhamma in brief," and so on, in request. Here too, it should be seen as a request, thus it is said "Sādhu is a particle of request." There, "request" means asking directly, the meaning is "earnest wish". It is connected as a particle in "reflection". "Ālapati" means "calls out". In "Āyata and so on", here by the word "ādi" (and so on), "vitthata" (expanded), "appita" (applied), "saṇha" (subtle) are included. But since the offense does not arise merely by falling into this,