English
"The outer robe, at its last end," and so on. There, in length, from five fists onwards (Pārā. Aṭṭha. 2.469; Kaṅkhā. Aṭṭha. Kathinasikkhāpadavaṇṇanā) it is permissible even if it is less than the Sugata's robe, as stated: "Here is the measure of the Sugata's robe, nine spans in length by the Sugata's span, six spans in width." (Pāci. 548) In width, however, it is three fists. The word "ca" (and) means that more is also permissible. To show that the upper robe also has this same measure, it is said: "Likewise for the single-shouldered robe." For the inner robe, however, from the commentary's statement: "For it is possible to cover the navel even by wrapping," (Pārā. Aṭṭha. 2.469) it is said: "or two cubits." 39. "Regarding the length of the sitting cloth" Here (Pāci. 531 onwards; Pāci. Aṭṭha. 531; Kaṅkhā. Aṭṭha. Nisīdanasikkhāpadavaṇṇanā) "nisīdana" means a mat-like cloth spread out, at one end... It is the name of an accessory made by splitting in two places and joined by three threads. 40. A "kaṇḍuppaṭicchādi" (itch-covering cloth) is a robe permitted for one who has an itch, or boils, or an oozing sore, or severe scabies, or an ailment below the navel and above the knee-cap, for the purpose of covering it. The verses are easily understood. 41. In "aḍḍhateyyāvāti" (two and a half), the meaning here is: "more than that is not allowed." 42. Here, from the outer robe up to the rain-robe, is the meaning of "in the robes shown." "Taduttariṃ" (more than that): The rest of the text means that if one makes these robes more than the stated measure, there is a cutting-pācittiya. The meaning is: having cut the excess, one should then declare a pācittiya. Regarding "paccattharaṇamukhacoḷa" (covering cloth and mouth-cloth), since it is said: "Monks, I allow you to make a covering cloth as large as you wish" (Mahāva. 353), there is no limit to the size of the covering cloth. However, for the mouth-wiping cloth, no size limit is stated, either as a maximum or as a minimum. Therefore, that too is unlimited. Thus it is said: "ākaṅkhitappamāṇikā" (of desired size), meaning "of wished-for size." While one is being washed, another is desired for use, so both are allowed. 43. "Nadīpitaṃ" (not specified): Where is it not specified? In the commentaries. Why, if you ask? Because it is said: "At that time, monks had their full set of three robes, and there was a need for strainers and bags. They reported this matter to the Blessed One. 'Monks, I allow accessory cloths'" (Mahāva. 357), which was stated to include many things like alms-bowl bags and strainers, not as a specific designation for each. However, since the Blessed One said: "Whatever is obtained, that should be determined by this method, and then whatever is needed, such as a strainer, that should be made..." "Let them take it" was permitted out of compassion. Therefore, the last robe, subject to determination in size, even a bag, even a water-strainer, many things, having made them into one, saying "I determine these robes, these accessory cloths," it is permissible to determine them. Therefore it was said "having said thus," meaning "having said 'accessory cloth'." "Vikappiyanti" means "subject to determination." 44. "Ahatakappāna" (Mahāva. 348) means "those washed once." 45. "Utuddhaṭāna" means "those taken out after a long time from the season," meaning "rags whose cloth-work has been done." "The rest" are the upper robe and inner robe. "Paṃsukūla" means "that which goes to a state of being despised, a state of being repulsive, like dust"; this is a name for cloth fragments. In that "paṃsukūla," it means "as one wishes." Why is that? Because it was said: "Monks, I allow for new cloths, for those washed once, a double outer robe, a single upper robe, a single inner robe; for cloths taken out after a long time from the season, a quadruple outer robe, a double upper robe, a double inner robe; for rag-robes, as much as desired; for those from a shop, effort should be made." Therefore, for rag-robes fallen in charnel grounds and so on, and for rag-robes fallen in a shop, there is no limit to the pieces; even a hundred pieces are permissible, this is established. 46. Now, having said: "Monks, I allow a cut outer robe, a cut upper robe, a cut inner robe" (Mahāva. 345), again: "Now at that time, when a certain monk's three robes were being made, all cut pieces were not enough." They reported this matter to the Blessed One. "Monks, I allow two cut pieces and one uncut piece." Two cut pieces and one uncut piece were not enough. "Monks, I allow two uncut pieces and one cut piece." One cut piece was not enough. "Monks, I allow even more to be added." "And, monks, not all uncut pieces should be worn; whoever wears them, there is an offense of wrong-doing." Thus (Mahāva. 360), to show the rule stated in this way, "among the three" and so on, was begun. Its meaning is: among the three robes, that which, when cut and sewn, suffices for the very last measure, that should be cut. But if all are insufficient, one should take an extra piece. There, 'anvādhi' means something to be folded like a fan and placed on top of the robe in the manner of a double robe. They also call it an 'extra cloth for a visitor'. This, however, is permitted when there is insufficiency. If it suffices, it is not allowed; it must be cut. 'Anādiṇṇa' means an extra piece not placed (on the robe). 'Should not wear' means the intention is that it should not be worn after formally determining it as one of the three robes. 47-8. Now, to show the method of the 'udosita' training rule, "in a village" and so on, was said. Here, however, if a village (Pārā. 478; Pārā. Aṭṭha. 2.477-478; Kaṅkhā. Aṭṭha. Udosita-sikkhāpada-vaṇṇanā) belongs to one family, by way of one king or one chief, and is enclosed by a wall or such, and has one precinct, in such a village, having deposited the robe, it is permitted to dwell in any desired place within that village. If that village is unenclosed, one must dwell in the house where the robe is deposited, or one must not leave the arm's reach around that house. If that village, like Vesālī, Kusinārā, and so on, belongs to many kings or many chiefs, and is enclosed in the manner stated, in such a village, one must dwell in the house where the robe is deposited. Or, in the street where that house is located, one must dwell in front of that house, or in the assembly hall, or at the city gate, and one must not leave the arm's reach of those assembly halls or gates. If it is unenclosed, one must dwell where it is deposited, or within its arm's reach. Dwelling places and so on, up to mansions, should be understood as situated outside the village enclosure. Otherwise, because they would be included by the term 'village' itself, the village's single-family, multi-family, single-precinct, multi-precinct... The decision should be made based on the dwelling. In the Pāli (Pārā. 478 onwards), the meaning is divided by dwellings and so on, not by villages. This method is stated in the decision regarding temporary shelters. Regarding a dwelling: If it is a dwelling of one family, and enclosed, one should place the robe inside the dwelling and dwell inside the dwelling. If it is not enclosed, one should dwell in the room where the robe is placed, or not leave the arm's reach of that room. If it belongs to many families, and is enclosed, one should dwell in the room where the robe is placed, or not leave the arm's reach of the common main door, or the door of their room, or the doors of their rooms. If it is not enclosed, one should dwell in the room where the robe is placed, or not leave the arm's reach. "Udositā" means a hall for goods like vehicles. "Pāsāda" means a long palace. "Hammiya" means a palace with a flat roof. A boat, however, can be placed on land, or it can be in the sea. If it is a boat of one family, one should place the robe inside the boat and dwell inside the boat. If it is a boat of many families, with many rooms and many cabins, one should dwell in the cabin where the robe is placed, or not leave the arm's reach of the robe. "Aṭṭa" is a special kind of shelter, made of bricks, with thick walls, four or five stories high, for repelling enemy kings and so on. "Māḷa" is a square palace with a single peak. In these, from "udositā" up to "māḷa," the decision should be understood in the same way as stated for "nivesana." "Nivesana" is a term for a shelter that is not a variation of "udositā" and so on. An "ārāma" is a pleasure garden, a flower garden, a fruit garden, and so on. If it is a garden of one family, and enclosed, one should place the robe inside the garden and dwell inside the garden. If it is not enclosed, one should not leave the arm's reach of the robe. If it If the monastery is not crowded and is enclosed, one should dwell at the base of the gate, and not leave the arm's reach of the base of the gate. If it is not enclosed, one should not leave the arm's reach of the robe. A caravan means one of foot-caravans or cart-caravans. If the caravan belongs to one family, having placed the robe in the caravan, one should not leave the seven cubits in front or behind, nor the inner part of the side. The inner part means twenty-eight cubits. If, as the caravan proceeds, a cart breaks or oxen are lost and it is interrupted, one should dwell in the section where the robe is placed. If it belongs to many families, having placed the robe in the caravan, one should not leave the arm's reach of the robe. In fields and threshing floors, the decision is similar to what was said about monasteries. In trees, at the root of a tree. If the root of a tree belongs to one family, where the shade spreads all around at midday, in that place, in a dense area, it should be placed within the space covered by its shade. But if one places it in a sun-exposed area of a sparsely branched tree, and at dawn, if that bhikkhu is not within its arm's reach,