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By this much, one is called skilled, one who is known in all four directions. Otherwise, one is unskilled. 231. Now, to show the manner of taking reliance, "unanimously" and so on is said. Here (Mahāva. 103), "āyasmato" means "the venerable one." 232. Now, to show the rule for relinquishing reliance, "when he has departed" and so on is said. "There are, bhikkhus, these five relinquishments of reliance from an upajjhāya (preceptor). The upajjhāya has departed, or has gone astray, or has passed away, or has gone over to another party, the fifth is by his command" (Mahāva. 83). "There are, bhikkhus, these six relinquishments of reliance from an ācariya (teacher)... From whom. The teacher has departed, or gone astray, or died, or gone over to another faction, or the fifth is by command, or has come to an agreement with the preceptor. Both of these are shown here. If the teacher and preceptor live in the surrounding monasteries, even in un-enclosed ones, within two stone-throws, the reliance does not cease. Some say it does not cease even in enclosed ones. But the teachers do not wish this. If asked, why? Because the taking and ceasing of reliance are delimited by the 'upacāra' boundary. The delimitation of the 'upacāra' boundary by a stone-throw is only applicable in un-enclosed areas, not in enclosed ones. Therefore, one should abide by the decision of the teachers. Here, regarding "departed" (Mahāva. Aṭṭha. 83): If the teacher crosses the 'upacāra' boundary without informing the pupil, the reliance ceases. If he returns without crossing the 'upacāra' boundary, it does not cease. The same rule applies to the pupil's departure without informing the teacher. If the teacher, wishing to go somewhere, asks the pupil, and the pupil agrees saying "Good, good!", it ceases at that very moment. Similarly, for the pupil's departure after asking the teacher. Even when both are staying within the monastery, if the teacher (without asking the pupil) or the pupil (without asking the teacher) crosses two stone-throws, it ceases. If he has gone over to another faction, or gone astray, or died, it ceases at that very moment. "Command" means the removal of reliance. Agreement is of two kinds: by seeing and by hearing. 233. Here, regarding "shameless ones" – "He intentionally commits an offense; He conceals the offense; And he goes on an improper course; Such a person is called a shameless individual." (Pari. 359) – Thus it is said. "Monks, one should not dwell relying on a shameless person. Whoever dwells, there is an offense of wrong-doing." (Mahāva. 120) – thus it is said. 234. "Monks, I allow a monk who has set out on a journey Because it is said, "without obtaining a preceptor, without a preceptor" (Mahavagga 121), "for a traveler" is said. And for the attendant of the sick, "when requested" is connected. For it is said: "I allow, monks, for a monk attending the sick, when requested, to stay without a preceptor, if he cannot obtain one." (Mahavagga 121) "Considering what is comfortable" means considering comfortable living. But this exemption (Mahavagga Commentary 121) a noble disciple like a stream-enterer, or one who has attained strong tranquility and insight, or a foolish ordinary person does not obtain. But for whom tranquility and insight are nascent, not strong, this one obtains it. When there is no preceptor, having made the thought, "When a suitable preceptor comes, then I will dwell dependent on him," he is allowed to dwell until the full moon of Āsāḷhī. But if he does not find a preceptor in the month of Āsāḷhī, he should go where there is one. But during the rainy season, dwelling without a preceptor is not allowed. "It is allowed to dwell when there is no suitable preceptor"— this application should be made in all cases. Decision on Dependence. The explanation of the section on Dependence is finished. 33. Explanation of the section on the Body-band 235. "Without a body-band" means without having tied the body-band. From then on, the robe should be worn; from then on, the body-band should be tied. For it is said: "Monks, a village should not be entered without a body-band. Whoever enters, there is an offense of wrong-doing." (Cūḷavagga 278) "Having gone there unintentionally" means having gone unintentionally, where he remembers, there it should be tied. But having remembered, as long as he does not tie it, so long it is not allowed to go for alms. If he remembers inside the village, if he has a body-band, he should stand aside and tie it. If he does not have one, they say he should go out, tie it, and then re-enter for alms. 236. Because it is said: "I allow, monks, two body-bands: a strip and a boar's tusk (style)." (Cūḷavagga 278) "of two kinds" (is said). It is said: Therein, "sūkaranta" means something hollowed out inside like a key or a pod, and then pounded. "And a single rope" means a rope with a single twist. "Conforming to them" means conforming to those two. 237. In "fishbone, date palm leaves, smoothed strips," (Cūḷava. Aṭṭha. 278) the meaning is that these fishbones and so forth are smoothed, without defects, and the strips are included within them. "Ten or four are permissible" means there is no talk of one, two, or three; beyond that, it is not allowed. "At the ends" means at both ends. "A double thread" means a thread folded in two. 239. "Crocodile-mouthed and so forth": by the word "and so forth," the head of a water snake is included. "At both ends" means at both ends. "Whose?" Of the loom. "From a pot" means from a pot. "By a line" means by a line. The meaning is that no other design is permissible than from a pot or by a line. 240. "Water snake-like" (Cūḷava. 278; Cūḷava. Aṭṭha. 278) means like the head of a water snake. "Drum-like" means a rope made by gathering many ropes together and wrapping them with one rope. "Lute-like" means like a pāmaṅga (a type of lute). "Bundle-like" means many-twisted. But all these are not permissible. "Among the ten, two are in the middle" means the drum-like and the lute-like are just the two in the middle. "Are permissible" means they are permissible. 241. "And also knots" (Cūḷava. 279) means also robe knots. It is said in passing that those made of bamboo and so forth are permissible. This is the determination of the waist-band. The explanation of the description of the waist-band is finished. The first recitation section. 34. Explanation of the description of earth 242. "Born" (Pāci. 86; Pāci. Aṭṭha. 86-88; Kaṅkhā. Aṭṭha. Pathavīkhaṇanasikkhāpadavaṇṇanā) and "unborn" means earth is of two kinds. Now, to show both, it is said, "pure earth and dust," and so forth. Therein, the connection is: pure earth and dust, and unburnt, and much earth and dust, and a heap of earth and dust that has settled for more than four months is "born earth." Here, "unburnt" means unburnt in various ways by ovens, cooking pots, potters' kilns, vessel-firing, and so forth. . This, however, is not separate, but should be understood as one of the pure earth, etc. Pure earth, pure clay, mostly earth, mostly clay, and piles of earth and clay that have been left for more than four months, and that are not burnt— all this is to be understood as natural earth. 243. "Second" means unnatural earth. "Said pile" means a pile of clay and a pile of earth that has been left for less than four months is unnatural earth. 244. Now, to show how much is "mostly" in "mostly clay," "mostly earth," "mostly gravel," he says, "two parts," etc. Here, if two parts of the three parts of the ground are clay, that is "mostly clay." Half earth, etc., are also allowable, because the unallowable part is not exceeded. For it is said, "mostly clay, mostly earth," not "half clay, half earth." "In the rest" means in mostly earth, etc. 245. The connection is: "An offense of expiation for one who perceives it as natural." For one who is in doubt, a wrong-doing. No offense for one who perceives natural as unnatural. 246. "One for one command" means if commanded once, even if he digs for a day, it is only one for the commander. "By word" means by word, by word. 247. Here, it is not proper to say, "fire with nets." But it is proper to say, without specifying, "Dig a pond, dig the ground, dig a reservoir, dig a pit, dig a root." 248. "Such" here means that other such allowable conventional words are also proper. 249. The connection is: "can be scooped up," meaning mud that can be taken with pots, etc., that can be scooped up. 251-2. The connection is: "fallen near water." But that which has fallen into water is always allowable, therefore, to show the unallowable, it is said, "near water." The connection is: "in dust clinging to a rock, and in dust fallen from a new well." "In anthills risen in the open, and in mounds of clay," is the meaning, and all these are also four months. It means it should not be made angry. 253-5. It is connected with: it is not proper to take a pillar, etc., disturbing the ground. By stream: by a stream of urine. I will show the path: this is the connection. 257. Sprinkling: watering. It is connected with: having placed it so the ground is wet. 258. When there is: it means in emergencies such as a hand-burning. The determination of the earth. The description of the section on earth is finished. 35. Description of the section on requisites 259-260. Mountain peak: a makara-tooth. To sew and to cut is not allowed: this applies everywhere. In the stick: in the umbrella handle. 261. It is connected with: a line on the handle is permissible for sewing or for binding a frame or for fastening it firmly to the umbrella. If one obtains an improper umbrella of the type mentioned, one should cut off the pot-shape or the animal-shape and wear it, and the line should be rubbed off and removed, or the handle should be wrapped with thread. 262. Referring to the wind, "or at the end" was said.