English
"This person is a steward for the bhikkhus." The messenger places the unsuitable item in his hand and goes, saying, "Buy a robe for the elder and give it to him." This is designated by a bhikkhu, face-to-face. If he is not sitting with the bhikkhu, but the bhikkhu designates him, saying, "In such-and-such a village, so-and-so is a steward for the bhikkhus." He goes, places the unsuitable item in his hand, and says, "Please buy a robe for the elder and give it to him." Then he comes and informs the bhikkhu and goes. This is one kind of designation by a bhikkhu, not face-to-face. If that messenger does not come and inform himself, but sends another, saying, "Venerable sir, I have given the robe-money into his hand. Please accept the robe." This is the second kind of designation by a bhikkhu, not face-to-face. Not so. or sends another, or going himself, tells the bhikkhu: "I will give the money for the robe into his hand, you should take the robe," this is the third, indicated by the bhikkhu not in his presence. Thus, one indicated in his presence, and three indicated not in his presence, these four are called "agents indicated by the bhikkhu." In these cases, one should proceed in the manner stated in the Royal Training Rule. Another bhikkhu, being asked by a messenger in the same way as before, due to absence or unwillingness to consider, says: "We have no suitable attendant." At that moment, some person arrives. The messenger, giving an unsuitable item into his hand, says: "You should take the robe from his hand," and goes. This is indicated by the messenger in his presence. Another messenger, entering a village, gives an unsuitable item into the hand of someone he likes, and either comes back and reports in the same way as before, or sends another, or says: "I will give the money for the robe into the hand of so-and-so, you should take the robe," and goes. This is the third, indicated by the messenger not in his presence. Thus, one indicated in his presence, and three indicated not in his presence, these four are called "agents indicated by the messenger." In these cases, one should proceed in the manner stated in the Meṇḍaka Training Rule. For it has been said: "There are, bhikkhus, people who are faithful and devoted. They deposit gold into the hands of suitable attendants, saying: 'Whatever is suitable for the venerable one with this, give that.' I allow, bhikkhus, to accept what is suitable from that. But I do not say, bhikkhus, that gold and silver should be accepted or sought by any means whatsoever." (Mahāvagga 299) And here, there is no limit to the demand. Even if one does not accept the principal, it is permissible to accept suitable goods a thousand times, by demand or by arrangement. If he does not give, one should have it brought, even by appointing another suitable attendant. If he wishes, the principal It should be told to the owners. If they do not wish, it should not be told. Another bhikkhu, when asked by a messenger in the same manner as before, says, "We have no suitable person." Then another person standing nearby, hearing this, says, "Bring it, sir, I will arrange for the venerable one's robe and give it." The messenger, saying, "Here, sir, you may give it," places it in his hand and goes without informing the bhikkhu. This is a "mouth-opening" suitable person. Another (Pārā. Aṭṭha. 2.538-539; Vi. Saṅga. Aṭṭha. 65) gives an unsuitable item into the hand of a bhikkhu's attendant or another person and merely departs saying, "Give this robe to the elder." This is a "back-turned" suitable person. These two are called "unspecified" suitable persons. In their case, one should act as with unknown and uninvited persons. If they themselves bring and give the robe, it should be accepted. If not, nothing should be said. Therefore, it is said, "If..." and so on. "Suitable persons" means four suitable persons, whether face-to-face or not face-to-face. "The donor himself" by this, the bhikkhu is excluded, not the messenger. Therefore, even if specified by a messenger, it is permissible to urge as one wishes. One who has opened his mouth and himself undertaken the role of a suitable person is a "mouth-opening" suitable person. "Thus" means in the manner stated, "This indeed..." and so on. "Are shown briefly" is the meaning. "From the extent of the stated urging place" means from the extent of the stated urging and from the extent of the stated place. "Santikaṃ" means near. "Therein" means how this meaning is obtained here, so it says, "For this is a locative case ending in the sense of proximity." This is what is meant: just as in "Cows graze in the Ganges, the Gaggakūla is at the well," and so on, since this is a seventh case ending in the sense of a proximate location, this meaning is obtained. "Not acting thus" means not going oneself, or not sending a messenger. "Venerable sir, please come today," means, "Venerable sir, stay with us for one day today, please accept." "Tika Pācittiya" means beyond. In one place of accusation, by way of one who perceives too much, one who is doubtful, one who perceives too little, there are three pācittiya offenses. By accusing three times, by six times of standing, by accusing less than three times, by less than six times of standing, even if obtained, there is no offense. "Appitata" means established, it is said to be spoken by "I have informed him" and so on (Pārā. 538). The explanation of the rule concerning kings is finished. The chapter on robes is the first. 2. The chapter on goat's hair. 1. The explanation of the rule concerning Kosiya. "Kosiya-mixed" means the thread produced from the cocoons of creatures called "silk-makers" is kosiya (silk); mixed with that, it is kosiya-mixed. Even if mixed with a little of that kosiya, it is still kosiya-mixed; it cannot be said that this is not customary. Therefore, it is said "even with one (thread)" and so on. "Kosiya-thread" means thread originating from an insect's cocoon. The phrase "even to the extent of" and so on, is said because this rule is without intention. "Santhata" means something made by spreading out, not woven. Therefore, it is said "on a level ground surface" and so on. "According to this very statement" means according to the statement of the rule for relinquishing this very first spread-out (garment). "All spread-out (garments)" means the rule for relinquishing all spread-out garments. Because making it for another's purpose is a dukkaṭa offense, it is said "sāṇattika" (by one's own order) in the sense of having it made for one's own purpose. "By the method of completing what was begun by oneself" means: "If one completes what one began oneself, it is an offense of relinquishment and pācittiya. If one completes what one began oneself through others, it is an offense of relinquishment and pācittiya. If one completes what others began oneself, it is an offense of relinquishment and pācittiya. If one completes what others began through others, it is an offense of relinquishment and pācittiya" (Pārā. 545) by this method. "In making canopies and so on" means in making canopies, ground-coverings, wall-hangings, screens, and cushions. Just as in making canopies and so on, so too in using them in that manner, there is no offense. Because it is said "not woven" (Pārā. 544), there is no offense even for one who makes it by weaving. The explanation of the rule concerning Kosiya is finished. 2. Su Description of the Pure Black Training Rule "Black" means by nature or by dyeing they are black. As it is said: "Black means two kinds of black: black by birth or black by dye." "Unmixed with others" means unmixed with other black ones. "Just as in the first [rule], 'even with one Kosiya thread' was said, so here too, since 'unmixed with even one other' was not said, if it appears as if unmixed even in a mixed collection, it is called 'pure black'," they say. Here, the method of relinquishment should be understood with phrases like: "This, venerable sir, is my rug of pure black sheep's wool." "The rest" refers to the dukkata, the four pacittiyas, and so on, from the previous application. Among the factors, "the state of being pure black" is the distinction. The description of the Pure Black Training Rule is finished. 3. Description of the Two-Parts Training Rule "Should be taken" means they should be taken so that the black ones are not in excess. It should be seen that excluding the black and white ones here, the remaining ones are included among the 'gocariya' ones. Here, "two parts" is the maximum limit, because the training rule was laid down to prohibit taking an excess of black ones. Therefore, more than two parts of black ones is not allowed; less is allowed. That is why it says: "even one," and so on. "Even one black hair being in excess" means if, among those weighed and set aside, even one black hair is in excess, even if blown by the wind. "A third of white ones, a fourth of gocariya ones," this, however, is the lower limit, because there is no prohibition against taking an excess of these. Therefore, even more than the stated amount of these is allowed. Here, "This, venerable sir, is my rug, having disregarded two measures of pure black sheep's wool, one measure of white ones, and one measure of gocariya ones, made into a rug; it is to be relinquished." 54) In this way, the procedure for relinquishment should be understood. It is an act or non-act, due to doing it with taking, according to the stated limit, and due to doing it without taking. The rest refers to the dukkata, four-fold pacittiya, etc., of the prior application. But this is the distinction: there is no offense when taking and making a mat for white-robed ones, or taking and making a mat for alms-goers; when taking and making a mat for many white-robed ones, or taking and making a mat for many alms-goers; and when taking and making a mat for pure white-robed ones,