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it is an offense of grave fault. Just as there is a grave fault in these, so too for one who wears an akkanaḷa. An akkanaḷa is a robe made by weaving akkanaḷa stalks with bark and so on. For it is said: "Monks, an akkanaḷa should not be worn. Whoever wears it, there is an offense of grave fault." 56. In "robes of kadali, eraka, akkaka, and potthaka," it should be understood that garments made from these are thus spoken of. Among these, only "potthaka" is found in the Pāli canon; the others, being of the same category, are prohibited in the commentaries. In all four of these, there is only an offense of wrong-doing. Since it is said: "Monks, the nakedness of sectarians should not be adopted. Whoever adopts it, there is an offense of grave fault," nakedness is also not proper. All blue is all blue. So too in the remaining ones. Here, blue is the color of an umā flower. Madder-red is the color of madder. Yellow is the color of a kaṇikāra flower. Red is the color of a jayasumana flower. Black is the color of a half-baked brick. 57. A great dye is the color of a centipede's back. A great name is a color mixed with red. It is also called the color of a lotus flower, meaning a deep red. Tirī On the bark of a tree. "Acchinnadīghadasaka" means in fringes entirely unbroken, and in fringes broken in the middle – this is the meaning. Fringe made by intertwining with each other is called fruit-fringe. Fringe adorned with fringes resembling ketaka flowers and other flowers is called flower-fringe. Even in these, by the word 'api' (also) mentioned here in 'potthake cāpi' (and also in books), it should be understood as a dukkaṭa (minor offense). Similarly, just as in these banana-fiber cloths and flower-fringe ends, there is a dukkaṭa, so too for anyone wearing anything in the form of a jacket or wrap, there is a dukkaṭa – this is the meaning. However, concerning these, this is the decision (Mahāva. Aṭṭha. 372) – all blue and other dyes should be removed, and then redyed and worn; if it is not possible to remove them, then they should be made into coverings or similar items, or placed in the middle of a three-piece robe. Unbroken fringes and similar fringes should be cut off and then worn. A jacket should be unraveled, dyed, and then used. The same method applies to wraps. A tirīṭaka (a kind of cloth) should be made into a foot-wiper. The meaning is that an 'acchinnacīvara' (a monk who has not yet received a robe) may receive all such unsuitable robes as described, such as grass-cloth robes. This is also stated in the Parivāra: That which is not made proper, nor dyed with dye, Clothed in it, he may go wherever he wishes; And for him there is no offense, And that teaching was taught by the Fortunate One; This question was pondered by the skillful. (Pari. 481) Indeed, this question was stated with reference to a monk who has not yet received a robe; therefore, by a monk who has not yet received a robe, any unsuitable robe, having worn it or covered himself with it, another (suitable one) should be sought. However, concerning this, because it is stated (Mahāva. 259): "Here, monks, people give robes to monks who have gone beyond the boundary, saying, 'We give this robe to so-and-so.' I permit, monks, to accept it. It does not count as a robe until it reaches the hand." Therefore, until it is brought and given, or until it is announced by sending a message "Venerable Sir, a robe has arisen for you," it does not count, and it is permissible without formal determination. The same method applies to bowls. Ān If taken or announced, there is no exemption; it must be determined for ten days. This is the determination of robes. The description of the exposition on robes is finished. 4. Description of the Exposition on Dyes 58. Now, to show the method of dyeing these robes, it is said, "and dyes." Here, because the Lord allowed, "Monks, I allow six dyes: root dye, trunk dye, bark dye, leaf dye, flower dye, fruit dye" (Mahāva. 344), it is said, "six kinds are allowed by the Teacher." 59. Here, "mūle" means "root dye." The connection is: "excluding turmeric, all are obtainable." The same applies to the others. Tuṅgahāraka is a thorny tree; its trunk dye is the color of orpiment. However, it is permissible to dye once with a leaf that has been used by a layperson. In fruit dyes, there is nothing improper; all are permissible. This is the determination of dyes. The description of the exposition on dyes is finished. 5. Description of the Exposition on Bowls 60. Now, to show the variation of receptacles, "and bowl" is introduced. Here, the first verse is easily understood. 61. In the second, instead of saying "magadhanāḷidvayataṇḍulasādhitaṃ" (prepared with two Magadhanāḷis of rice), to facilitate the verse structure, without omitting the case ending, it is said "magadhe nāḷidvayataṇḍulasādhitaṃ" (prepared with two nāḷis of rice in Magadha), meaning "cooked." Here (Pārā. 602; Pārā. Aṭṭha. 2.602; Kaṅkhā. Aṭṭha. Pattasikkhāpadavaṇṇanā), a Magadhanāḷi holds twelve and a half palas. Here, "odanaṃ" (cooked rice) should be taken as well-prepared, un-strained cooked rice of all kinds. A bowl that can hold a fourth part of that cooked rice, with a not-too-thick, not-too-thin, hand-held mung bean soup, and fish and meat sauces suitable for each mouthful, sufficient until the last mouthful—that is called the best. However, ghee, oil, honey, sugar, and gruel are not counted, for they follow the cooked rice; they can neither diminish nor increase it. All this is included. If it stands level with the lowest rim of the bowl, and when cutting with a thread or a hair, it touches the lowest end of the thread or hair, this is called a superior bowl. If it stands piled up, exceeding that rim, this is called a somewhat superior bowl. If it does not reach that rim, but is contained within, this is called a most superior bowl. 62. As it is said, "A medium bowl holds a nāḷika of cooked rice," it is stated, "a medium or half of that." Here too, in the manner described, the three types of bowls – medium, somewhat medium, and most medium – should be understood. As it is said, "An inferior bowl holds a pattha of cooked rice," it is stated, "half of that." It holds half a nāḷika of cooked rice of the Magadhan nāḷi, and a corresponding amount of soup and curry; that is called an inferior bowl. Here too, the three types of bowls – inferior, somewhat inferior, and most inferior – should be understood. Among these nine bowls, the most superior and the somewhat inferior are not bowls (to be used). There is no act of determination for these. The remaining seven bowls are to be determined and to be offered. 63. An extra bowl is one not determined, not offered. One's own means one's personal possession. Permissible means allowable. This is the summary here: A bowl is one's own if there is no need to give even a kākaṇi's worth of value for it. An iron bowl, being fired five times, and an earthenware bowl, being fired twice, are permissible. Such a bowl, not determined, not offered, may be kept for a maximum of ten days. 64. The breaks and so on are of the same types as described for robes. Here, "by a hole" means that a bowl is broken by a hole through which a grain of millet can fall out, in the space of two finger-breadths below the mouth rim. If it is repaired with iron filings or the like, it must be redetermined within ten days. "The determination of the bowl is abandoned" means the bowl abandons its determination. 65. Now, to show the method of keeping it, "A bowl with water should not be put away," etc., was begun. A bowl with water (Cv. 254) should not be put away. The meaning is: a bowl with water should not be left in the sun. Do not leave it to dry out. Even made waterless, do not leave it to dry out for too long. "On the ground" means on the ground. Do not place it on mats, leather pieces, etc., or on the ground mixed with dust and gravel, for any unwholesome reason, is the meaning. "Nor should it be hung up." In this regard, hanging it anywhere, on pegs (Cv. 254) or elsewhere, is merely a dukkata offense. 66. "At the edge of the rim" (Cv. 254; Cv.A. 254) means at the rim's edge. If, however, it is turned over and rests there, it is permissible to place it within the inner boundary of such a wide rim, but not on the edge. "Around the rim" means at the edge of a thin rim made on the outer side. "On the lap" (Cv. 254) means between the two thighs. Here, however, it is permissible to place it on the lap by hanging it on the shoulder-strap or the shoulder-joint, but not otherwise. "On a sunshade" means on an umbrella. Here, even a bowl full of food, or a bowl hung on the shoulder-joint, should not be placed. 67. "Leftover water" (Cv. 255; Cv.A. 255) means water for rinsing the mouth. The meaning is: one should not spit it into the bowl and carry it out with the bowl. Food scraps and bones are "scraps and bones." Carrying out any of these with the bowl is a dukkata offense. One is not allowed to wash one's hands by holding the bowl as a receptacle. Water used for washing hands or for washing clothes should not be poured into the bowl and carried out. A clean bowl should not be taken with a hand soiled by food. However, after washing the hand outside, it is permissible to take it. When eating fish, meat, fruits, etc., what one eats by picking it out repeatedly with the mouth, or their bones, etc., removed from the mouth, if one does not wish to eat it again but wishes to discard it, one is not allowed to place it in the bowl. However, when eating ginger, coconut pieces, etc., it is permissible to bite them, and then place them back. "Do not eat..." "Monks, a door should be opened with a bowl in hand. If one opens it, there is an offense of wrong-doing." (Cūḷava. 255) Because it is said, one who stands holding a bowl with any part of the body is not allowed to open a door with any part of the body. Therefore, "with a bowl in hand" is said.