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or if its shade is in another place, it is indeed subject to forfeiture. If it belongs to many families, one should not leave the arm's reach of the robe. But in the open, even in forests like the Vindhya forest and others, even on islands in the middle of the ocean, in paths not frequented by fishermen, having placed the robe, one should dwell anywhere within seven cubits all around from there. If one crosses even a hair's breadth beyond the seven cubits and the dawn breaks, it is subject to forfeiture. Here, in the Pāli, even though the matrix is laid down without distinction, saying "a village with one boundary, with many boundaries," etc. (Pārā. 477), the state of having one boundary or many boundaries for villages, settlements, abandoned fields, grain-making places, monasteries, and dwellings, (is explained as) "A village with one boundary means a village belonging to one family, whether enclosed or not enclosed." divided into enclosed and unenclosed. And regarding the eight kinds of dwellings— the attic, the palace, the mansion, the cave, the ship, the tree-root, and the open space— without saying it in this way, but in the manner of “the attic belongs to one family, the attic belongs to many families,” it is divided into one-family and many-family. And finally, it is divided into one-precinct and many-precinct, as in “an open space is called one-precinct in a village-less forest, seven cubits all around is one-precinct, beyond that is many-precinct.” Therefore, in villages and so on, that which is enclosed is one-precinct, that which is unenclosed is many-precinct. And among attics and so on, that which belongs to one family is one-precinct, that which belongs to many families is many-precinct. This should be understood in the manner stated in the term “open space.” “Except by the permission of the bhikkhus” means, setting aside that permission for non-separation given by a ñatti-dutiya kamma to a sick bhikkhu who cannot take his robe and depart. For one who has received permission, as long as the illness does not subside, or if it subsides and another arises, there is no offense. 49. “I allow, bhikkhus, the scab-covering cloth to be determined as long as the ailment lasts; after that, it should be put aside. The rain-cloak to be determined for the four months of the rainy season; after that, it should be put aside.” Because this is stated, it means the scab-covering cloth is limited by the illness, and the rain-cloak is limited by the rainy season. “The rest” means the three robes and so on are not limited by time. 50. The three items— the covering cloth, and so on— are allowed whether with figures or without figures, whether dyed or undyed, whether determined as allowable or not determined as allowable. “Sitting cloth” means a sitting cloth that is dyed and not determined as allowable is also allowed. However, covering cloths, robe accessories, and mouth-wiping cloths are allowed whether blue, yellow, red, or with flower patterns and so on. Therefore, it is said “whether with figures,” and so on. But such a cloth is not allowed to be worn or draped. It is only allowed to be determined as a covering cloth, and so on. 51. The three robes The itching-cover and the rain-cloak—these remaining five robes are permissible even without a border, dyed. And that means they are permissible as 'taken' (designated). "The sitting cloth with a border"—but this, because it was said before "even with a border" here, they say it was said to prevent confusion that a sitting cloth is permissible even without a border. 52. "Not designated" means not designated as a triple robe, etc. "Not given away" means not given away to others. But that means it should be used after making a 'vikappa' (designation for temporary use). Now, to show the measure of what is subject to 'vikappa' by the lower limit, it says "a cubit long," etc. There, because it was said, "Monks, I allow a robe, eight finger-breadths long by the Sugata's finger-breadth, and four finger-breadths wide, to be designated (vikappa)" (Mahāvagga 358), the meaning is that it should be designated as one cubit long and half a cubit wide. 53. "Of the triple robe" means of the triple robe according to the Vinaya, not the triple robe according to the Dhutaṅga practice. But of these nine, only the triple robe is taken, nothing else is taken. "All this" means all the rules for designation and the rules for keeping. "All accessory cloths" means the nine kinds of robes, including the triple robe. "Having said thus" means having said "accessory cloth." "Designates" means designates. But is it permissible to designate the triple robe as an accessory cloth? Yes, it is permissible. "An accessory cloth is a separate means of storage, so it is permissible to use the triple robe after designating it as an accessory cloth. But in the Udosita training rule, the loss (of the designation) is stated for one who keeps the triple robe after designating it (as such)"—this was said in the commentary (Pārājika Aṭṭhakathā 2.469). Therefore, one who designates the triple robe as an accessory cloth must revoke it and designate it again. 54. Now, to show the manner of abandoning these designations, "seizure, giving away, taking, confusion," etc., is said. There, "seizure" means being seized by thieves, etc. "Giving away" means giving to others. But how then... Given, how is it taken, well-given and well-taken? If one says: "This I give to you, I offer, I relinquish, I abandon, I release, I give up," or "To such-and-such a person I give... ...I release," whether face-to-face or not, it is considered given. When it is said, "Take it for yourself," and one says, "I take it for myself," it is well-given and well-taken. When it is said, "Make it yours, let it be yours, it will be yours," and one says, "I make it mine, let it be mine, I will make it mine," it is badly-given and badly-taken. But if, when it is said, "Make it yours," one takes it, saying, "Good, Venerable Sir, I take it for myself," it is well-taken. Taking is taking by trust (Parajika Commentary 1.131). This should be understood thus: "I allow, monks, to take by trust from one endowed with five factors. He is seen, he is intimate, he has been spoken to, he is alive, and he knows, 'He will be pleased if it is taken.'" (Mahavagga 356). Here, "seen" means a casual friend. "Intimate" means a firm friend. "Spoken to" means one who has said: "Whatever of mine you wish, you may take. There is no need to ask permission before taking." "Alive" means even if lying down, unable to rise, he has not yet reached the cessation of the life faculty. "Pleased if taken" means happy-minded if taken. It is proper to take from such a person, knowing, "He will be pleased if it is taken." These five factors are stated in the sense of taking everything completely. However, taking by trust is established with three factors. How? One is seen, alive, pleased if taken; one is intimate, alive, pleased if taken; one has been spoken to, alive, pleased if taken. Thus. But if one is alive, and not pleased if it is taken, what was taken from him by trust must be returned. When returning, the property of a deceased person should be given to those who are masters of his property, whether laypeople or monastics. should be given. But whoever, right at first, saying "Well done by you in taking what is mine," or by a mere thought, approves, and later, for some reason, becomes angry, he is not allowed to take it back. And whoever does not wish to give, but mentally assents, says nothing, he too is not allowed to take it back again. But whoever, when it is said, "I have taken what is yours," or "I have used it," does not assent, but says, "Give it back!" he is allowed to take it back. By "straying" (vibbhamati), it is understood that a bhikkhunī abandons her determination. But when she strays, then she is no longer a samaṇī. However, a bhikkhu, even when straying, as long as he does not renounce the training, remains a bhikkhu, and does not abandon his determination. "Change of mark and training" (liṅgasikkhā) means change of gender and renunciation of the training. "In all" (sabbesu) means in the nine robes. "Causes for the loss of determination" (adhiṭṭhānaviyogakāraṇā) means causes for abandoning determination; by any one of these, one abandons determination. And furthermore (Pārā. Aṭṭha. 2.469) – A hole piercing through the triple robe also causes the abandonment of determination, this is the meaning. There, for the outer robe and upper robe, a hole the size of a little fingernail's back, within a region one span long and eight finger-breadths wide, breaks the determination. For the undergarment, a hole within a region one span long and four finger-breadths wide, breaks the determination; but beyond that, it does not break it. Therefore, when a hole occurs, the triple robe becomes an extra robe. Having done needlework, it must be determined again. For the other robes, there is no abandonment by a hole. But whoever, in the triple robe, first places a patch on a weak spot, and then cuts away the weak spot, the determination is not broken. The same method applies to changing the circular patches. But whoever, making both ends meet in the middle, if first having cut, then joins, he abandons the resolve; then having joined, he cuts, he does not abandon. Even for one who has it whitened by washermen, it does not abandon. 55. Now, to show the improper robes, "robes of kusa grass, bark, and planks" and so on, is begun. Therein, a kusa-robe is a robe made by weaving kusa grass. A bark-robe is the bark of ascetics. A plank-robe is a robe made by sewing planks. A hair-blanket is a blanket made by weaving hair. A tail-blanket is a blanket made by weaving yak-tails. An owl-wing garment is a lower garment made of owl's wings. A deer-skin garment is a deer-skin with hair and hooves. The meaning is, for one who wears any of these seven garments,