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is seeing lay followers and preparing ground for lodging, etc. "Allusion" is saying, "Lay followers, where do you live?" When they say, "In a palace, venerable sir," then saying, "Is a palace not suitable for monks?" and so on. "Indirect talk" is saying, "The monks' lodging is cramped." The rest is for requisites for the sick. 378. "It does not grow" means it does not happen. "Giving in case of death" is a gift upon death. Among the five co-religionists, if someone, at the time of death, says, "After my death, let my requisites belong to my preceptor, or to my teacher, or to someone else," they do not belong to them. Therefore, it is said, "it does not grow." And it belongs to the Sangha if a monk... The novice monks said thus: "When he dies, it belongs to the Sangha of monks." If the bhikkhunis, the female probationers, or the novice nuns say: "When she dies, it belongs to the Sangha of bhikkhunis," this is the meaning. But for laypeople, it grows, meaning that the gift given at the death of laypeople is acceptable to all. 379. "Upassaya" means in a bhikkhuni monastery. "Dāyajja" means the inheritance of that belonging. "Sesepi" means if bhikkhunis, female probationers, or novice nuns die in a monk's monastery, their belongings are inherited by the Sangha of monks. 380. "Purimasseva" here means that if it is given saying: "Take this belonging and give it to so-and-so," it belongs to the former. But if it is given saying: "I give it to so-and-so," it belongs to the latter, because it was given up. Knowing this method, one should either take it by trust, or declare the dead monk's robe. The declaration of a dead monk's robe means that after striking a bell, announcing the time, and waiting a little, if monks come, they should be shared with them. If they do not come, one should declare: "These robes belong to me." When thus declared, all of them belong to him, but the fixed share does not remain. If one takes them out one by one, saying: "This first share belongs to me, this second share," and so on, what is taken is well taken, and the fixed share remains. Even by taking them in this way, it is considered declared. 381. In metalware, everything is permissible except a weapon. In woodenware, everything is permissible except a wooden bowl, wooden sandals, a couch, and a chair. In earthenware, everything is permissible except a water filter and a potter's vessel. For it is said: "I allow, monks, all metalware except a weapon; all woodenware except a chair, a couch, a wooden bowl, wooden sandals; all earthenware except a water filter and a potter's vessel." Here, "kataka" means This means a lotus-petal-shaped basket. Dhaniyā's entire hut was made of clay, like a potter's. Miscellaneous Decisions. The explanation of the Miscellaneous Exposition is finished. 42. Explanation of the Exposition on Confession 382. The renunciation of the state of a bhikkhu (Pārā. Aṭṭha. 2.198), that is the meaning of the pārājika confession. For it is said: "One who desires purity is one who wishes to be a householder, or wishes to be a lay follower, or wishes to be an āramika, or wishes to be a novice" (Pārā. 198). Therefore, for one who has incurred a pārājika, purity means the state of a householder, etc.; there is no purity for anyone else. Referring to the method stated below, beginning with "He conceals one who has knowingly incurred [a pārājika], he should undergo parivāsa for that long," it is said "rising up as stated." 383. Now, referring to what is to be said, "thus" is stated. 384. "I confess" means "I declare." These I, these I. 386. (a) What the Saṅgha grants as permission for a sick person to be without the three robes, that is the meaning of "except." (b) "Untimely robe" (Pārā. 500) means "that which arises in the eleventh month when the kathina is not spread, that which arises in the seventh month when the kathina is spread, that which is given by specifying even in due time, this is called an untimely robe." (c) "Old robe" (Pārā. 505) means "that which has been worn once or put on once." "Non-relatives" means those unrelated up to the seventh generation, either from the mother's side or the father's side. There is a dukkata for washing a sitting mat or a covering. (d) "Except for exchange" (Pārā. 512) here, even a piece of haritaki is permissible. "Robe" here is intended to mean from the last of those suitable for determination. (e) "Except at the proper time" (Pārā. 519) here, the meaning of "proper time" is "when a bhikkhu has his robe stolen or has his robe lost." (f) Because it is said "the bhikkhu should accept a robe from there, at most an inner and an outer robe" (Pārā. 524), "beyond that" is stated. Here, however, "if three are lost, two should be accepted. If two are lost..." i. "One is to be approved, one is lost, nothing is to be approved." (Cha-ja) "What kind of robe do you need, venerable sir? What kind of robe shall I have made for you?" This means when he has not been invited. "Vikappanti" means it has come to a specific arrangement, an additional regulation. Here, the former is said in reference to one person, the latter in reference to many. This is the difference. (Jha) In "more than three times," if someone brings any unallowable item and says, "Venerable sir, this is a robe-fund brought for the venerable one. May the venerable one accept the robe-fund," then it should be said, "Friend, we do not accept robe-funds. We accept robes at the proper time." If, when this is said, he says, "Is there anyone who can act as an allowable agent?" then the one in need of a robe, excluding the five co-dhamma followers, should point out someone, saying, "Friend, that one is a steward for the bhikkhus." Only this much should be said. If, when this is said, the donor gives the unallowable item into his hand and says, "That one will have a robe made for the venerable one and give it," and then leaves, the bhikkhu should approach that person and urge him two or three times, reminding him, "Friend, I need a robe." Only this much should be said. It should not be said, "Give me a robe," and so on. If he obtains the robe by urging him three times in this way, that is skillful. If he does not obtain it, he should remain silent for a maximum of six times. He should not sit on a seat, nor accept food, nor teach the Dhamma. If asked, "Why have you come?" he should only say, "Friend, know it." If he performs sitting and so on, he breaks his standing. And they say he incurs a dukkaṭa for breaking the practice. But if, without acting in this way, he accomplishes it by urging more than three times, or by standing more than six times, it is nissaggiya. (Ña) "Santhataṃ" means something made by spreading out. not mixed. If one mixes even a single silk thread and makes it, it is nissaggiya. (Ṭa) "Of pure black ones" (Pārā. 547-549) means "not mixed with others." It is said, "Black means two kinds of black: naturally black or dyed black." (Ṭha) "Not taking...etc....weigh" (Pārā. 554) Here, the decision is that of whatever amount of sheep's wool one wishes to make, two parts of it should be black, one part white, and one part for the 'gocariya'. Even if there is an excess part of a single black wool, it is nissaggiya. (Ḍa) "Less than six years" (Pārā. 562) means "below the six-year mark." (Ḍha) However, when having a sitting-mat made (Pārā. 567), one should cut a round or square piece from one side of an old mat, taking care that the taken portion is about a span in size, and then spread it as a single piece or unravel it and spread it. (Ta) Not only in having it washed (Pārā. 578) is it nissaggiya, but also in dyeing it, it is nissaggiya. (Da) Since the acceptance of silver (Pārā. 589) is forbidden, those who do not see fault in exchanging what has been accepted, perform various kinds of gold exchange, such as 'done' and 'not done'. It is with reference to this that "of various kinds" is said. 387-9. "Then" is said to show what should be done after confessing an offense. It means, if a layman, or a monastery attendant, or a lay follower comes there, one should tell him. It means, if he, thus told, says, "What shall I bring with this?" "Without saying" means without saying, "Bring this or this." It is said, "What is allowable should be explained" (Pārā. 584, 589), meaning, "For renunciants, ghee or oil or honey or treacle is allowable" – thus it should be explained. "Bring this specific thing" should not be said. "Both of these" means both the acceptor of silver and the transactor of silver. "By another" means that even a portion received by a monastery attendant is not allowable. 390. Even (Pārā. eight Even the shade of a tree produced by it is not allowable. Here, regarding "even what is relinquished and received," just as what is brought from an object obtained by engaging in money transactions is not allowable, similarly, the three items, namely, the silk-mixed rug and so on, are not allowable. Not only for him, but also for others it is not allowable, because it is said: "If one receives and uses what was made by another, there is an offense of wrong-doing." If he does not obtain it thus, the meaning is that the attendant and so on should be told, "Discard this." If he does not obtain it even thus, the meaning is that an appointed bhikkhu should discard it. Referring to the silver received and the silver exchanged, "these" is said. The second bowl is the bowl mentioned as: "If one causes another new bowl to be bought with a bowl that has less than five mendings, it is to be relinquished." The connection is that that (bowl) and these (silver items) may be relinquished to the Sangha. And because it is said: "It should be relinquished in the midst of the Sangha, it should be relinquished to the assembly of bhikkhus," it is not allowable to relinquish to a group or an individual. However, the remaining three items, such as robes and so on, because it is said: