English
seeking, making, wearing, and determining— all of it. By this, it shows that these four months are the field for all four: seeking, making, wearing, and determining. For in these four months, it is permissible to seek if not obtained, to make if obtained, to wear, and to determine. The rainy season is postponed: it means it is drawn up, increased, ascended for a year. It is said that by postponing the first month of the rainy season, they make it the last month of the hot season. It should be determined on the day of entering the rainy season: because ten days have already passed before the rainy season, it should be determined on the very day of entering the rainy season. For it is not permissible to let that day pass. is established. But if obtained and completed within the rainy season, it must not exceed ten days from the day of obtaining within that very rainy season. If it exceeds ten days, but is completed, it must be established on that very day. If ten days are insufficient, the robe-period must not be exceeded. This is the remedy for what has been done. But what is the remedy for what has not been done? He says, "If..." and so on. The meaning is that one does not get even one day, because there is no other remedy for this. From where does it arise? He says, "Until the first day of winter," meaning, from the full moon of Jeṭṭha until the day after the full moon of Kattika. In these seven back-season months, mentioned in reverse order, from the day after the full moon of Kattika to the end of the full moon of Jeṭṭha, in these seven months named "back-season." By making an announcement, in the manner of "It is time for the rain-robe," and so on, by making an announcement. For one who makes a request, in the manner of "Give me a rain-robe," and so on (Pārā. 628), for one who makes a request. By that training rule, there is no offense, meaning, by the training rule of requesting from an unknown person, there is no offense. But by this training rule, there is an offense, because it is not the proper time. For this was said by the venerable Buddhadata Acariya: "But having made an announcement, for a bhikkhu who completes a rain-robe, at the approved back-season time, "There is an offense of relinquishment, whether from a relative or a non-relative; and likewise, by making a request from them and completing it." And here, the method of relinquishment should be understood in this manner: "This rain-robe of mine, venerable sir, sought in the summer with more than a month remaining, made and worn in the summer with more than half a month remaining, is to be relinquished" (Pārā. 628). In the matter of seeking a rain-robe, meaning, in the matter of seeking a rain-robe beforehand. Three Pācittiyas, meaning, for those who perceive it as more, doubtful, or less, in the case of more than a month or half a month, there are three Pācittiyas for seeking and wearing. This is a specific instruction, or a general instruction. "In less than a month or half-month" means in less than a month and in less than half a month. For one with excess perception, or who is doubtful, there is a dukkaṭa offense. Here, "while searching and wearing" is the remaining text. This is what is said: "When less than a month remains in summer, for one with excess perception, or who is doubtful, while searching, there is a dukkaṭa offense. And when less than half a month remains in summer, for one with excess perception, or who is doubtful, while wearing, there is a dukkaṭa offense." By "likewise," the dukkaṭa offense is extended. And that dukkaṭa offense should not be counted by drops of water, but should be incurred for each act of bathing until its completion. And that is for one bathing only with water fallen from the sky in an open courtyard, not for one bathing with water poured from pots in bathing rooms or ponds, etc. Therefore, it says, "when one has a rain-cloak," and so on. But for one bathing naked in ponds, etc., there is no offense – this is the connection. The meaning is that in ponds, etc., even if one has a rain-cloak, for one bathing naked, there is no dukkaṭa offense. Thus, having shown no offense in the case of an intermediate offense, now, to show no offense in the case of a nissaggiya offense, it is said, "for one whose robe is cut off," and so on. There, "for one whose robe is cut off" means for one whose remaining robe is cut off. For him too, there is no offense for wearing it at the wrong time. This is also the method for "for one whose robe is lost." Just as there is no offense for those who wear it here, so too it should be understood that there is no offense for those who search for it there. But here, for one who bathes after putting aside an expensive rain-cloak, a thief's attack is called a danger – thus it says, "not wearing," and so on. Or "wearing in dangers" means for one wearing it at the wrong time when dangers exist. But what is said in the Samantapāsādikā: " 'For one whose robe is cut off' refers only to the rain-cloak. For them, bathing naked is no offense. And here, for one who bathes after wearing an expensive rain-cloak, a thief's attack is called a danger" – without showing no offense for "one whose robe is cut off" etc., due to nissaggiya, but for one bathing naked... Since only with a *dukkaṭa* is the non-offence shown, that does not seem appropriate. For in all training rules, the non-offence section is begun to show non-offence only in the case of the root offence's possibility of an offence, not for an intermediate offence, therefore it should be examined. "Being with robes" means being with robes, with the inner robe and the upper robe. The explanation of the training rule concerning the rain-robe is finished. 5. The explanation of the training rule concerning the snatching of robes. "Having given" here means a gift given with some expectation in return, not a gift completely relinquished, as stated in "services, etc." "With the perception of one's own" means with the perception "mine." By this, the absence of a *pārājika* offence is shown. For even if something given up is taken with the perception of one's own, there is no *pārājika*. "For one who snatches" means for one who snatches many things not tied together, placed separately, and for one who causes them to be brought, saying "Bring the outer robe, bring the upper robe." Therefore it is said, "offences according to the number of items." Even when saying "Bring all that I have given," there are many offences with a single utterance. But for one who snatches one robe, or many tied together, there is one offence. "By the command 'Snatch!' there is a *dukkaṭa*" means by the command "Take all that I have given," there is one *dukkaṭa*, but when they are snatched, there are many *pācittiya* offences with a single utterance. Therefore it is said, "when snatched, offences according to the number of items." "When snatched" means when the robes are snatched by the one commanded. But where in the books there is the reading "when snatched, offences according to the number of those commanded," there "those commanded" means "as many robes as were commanded to be taken." But what is said in the Samantapāsādikā, "He commands, 'Take the robe,' one *dukkaṭa*. The one commanded takes many, one *pācittiya*," that refers to something tied together. And having done so, there is no contradiction between this commentary and the Samantapāsādikā. But if he commands, "Take the outer robe, take the upper robe," by word... For the teacher, a dukkaṭa. When taken back, offences according to the number of cloths. And here, the procedure for relinquishing should be understood by this method: "This robe of mine, venerable sir, having been given by myself to a bhikkhu, and then taken back, is to be relinquished." "Three Pācittiyas" means three Pācittiya offences according to whether one perceives an ordained person as ordained, as doubtful, or as unordained. "Other requisites" means other requisites like bowls, even a needle, is the meaning. It is not merely a dukkaṭa for taking back a robe from an unordained person, therefore it says "and for an unordained person" and so on. There, "whatever" means be it a robe, or a bowl and so on, or whatever requisite. "Taking it with his trust" means taking it with the trust of the one to whom it was given; and this is a usage of the instrumental case. "Being ordained" means the state of being ordained at the time of taking back. Although the state of being ordained is seen in the Pāli and the Mātika commentary in relation to giving and receiving, nevertheless, for one who gives a robe while unordained and takes it back while ordained, the state of being ordained at the time of taking back is an essential factor for the offence, so it should be understood. The explanation of the training rule concerning taking back robes is finished. 6. Explanation of the training rule concerning requesting thread. "Six kinds of thread, such as linen" means the six kinds of thread, such as linen, as stated thus: "Thread means six threads: linen, cotton, silk, wool, hemp, and bhanga." There, "linen" means thread made from linen bark. "Cotton" means that which is produced from cotton. "Silk" means thread made by spinning from silkworms. "Wool" means thread from sheep's wool. "Hemp" means thread made from hemp bark. "Bhanga" means, according to some, thread from individual barks. But thread made by mixing all five should be understood as "bhanga". "Similar to these" means six kinds of thread similar to these linen and so on: dukūla, pattuṇṇa, somārapatta, cīnapatta, iddhi-ja, and devadinna. "Shuttle" means a single stick, an instrument for weaving. , the place where it is wound and kept. A vemanta is a weaving implement, a stick, into which thread is inserted, and by striking with it, they make it dense. In all its uses, a dukkaṭa, meaning, for the weaver's actions such as setting up the loom and shuttle,