English
It is meant that one should observe a robe located inside a chamber, or on an upper story, or in a place where one can go and return right away, and designate it saying, "I designate this double-robe." Some also say that even what is located further away should be designated. "Among the rest" means among the remaining robes, including the upper robe and the waist-cloth, etc., up to the end. "This is the method" means this very method. Just as with the double-robe, so too, "I designate this upper robe," etc., it is meant that the method is as stated. However, by one who designates, having taken it with the hand and making a bodily gesture, one should designate it by mind, reflecting "I designate this double-robe," or by speech, merely uttering the words. A "subsidiary cloth" is a separate means of storage, so it is proper to designate even a subsidiary cloth as one of the three robes. 35. Now, from one who has thus designated, another... To show that one who wishes to determine something, having revoked it, should determine it, he says, "one determining," and so on. There, "saṅghāṭippabhuti" means that which has the saṅghāṭi and so forth as its beginning. This is the object in "adhiṭṭhahanto" and also in "adhiṭṭheyyā," but in "pubbacīvaraṃ" it stands as an adjective. "Paccuddharitvā" means having renounced. He makes the saṅghāṭi and so forth from clothes that have been determined and kept under the name of "parikkhāracoḷa" (requisite cloth). When the dyeing and stiffening are finished, this "parikkhāracoḷa" should be revoked, and they should be determined again. "Pattādhiṭṭhahane" means in the determination of the bowl. "Tathā" means that just as with the robe, so too with the bowl, all such as determination. Here, however, the distinction is "imaṃ pattaṃ" (this bowl) or "etaṃ pattaṃ" (that bowl). 36. Now, to show the method of revocation, he says, "etaṃ," and so on. There, the word "va" (or) is stated with a shortened vowel, and it should be joined after the word "iti." Therefore, the connection should be understood as "etaṃ saṅghāṭiṃ paccuddharāmī" (I revoke this saṅghāṭi) or "imaṃ saṅghāṭiṃ paccuddharāmī" (I revoke this saṅghāṭi). "Saṃseti" means he should say. "Evaṃ" means that just as the saṅghāṭi should be revoked by name, so too should the upper robe and so forth. "Vidū" is the subject of "paccuddhareti," meaning "the wise one." In all cases, proximity and distance should be understood in the manner stated. 37-8. Now, he shows the measure and limit of the six, such as the saṅghāṭi, by "saṅghāṭī," and so on. "Pacchimanto" is the hindmost end, meaning by the hindmost edge. "Dīghaso" means lengthwise. "Muṭṭhipañcakā" is that which has five together with a fist; due to a gender inversion, it is "muṭṭhipañcako." Here, by the word "muṭṭhi," the hand, which has made a fist, is meant by way of metaphor. "Sugatassa cīvarato ūnā" is a compound meaning less than the Sugata's robe. "Apīti" is for collecting what has been stated; thereby, it means that this is the maximum measure, as well as the hindmost measure as stated. "Pacchimantenā" should be understood as extending to "muṭṭhittikañca tiriyanti" (and three fists across). The particle "ca" (and) gathers this meaning: "It is permissible even for a robe of the Sugata to be less than the best." Now, in that regard, three spans of an ordinary man make one Sugata-span. By that span, the measure of a Sugata's robe is nine spans in length. And six spans in width. However, by the carpenter's cubit, that is thirteen cubits and one span in length. And nine cubits in width. In that way, the deficiency in both cases should be understood. To show that the upper robe (uttarāsaṅga) is also of that kind, it is said: "Likewise for the one-shouldered (robe)." "Ekaṃsa" means one shoulder; "ekaṃsika" is formed by a secondary suffix meaning "to be done on one shoulder." By "antaravāsaka" and so on, the lower robe (nivāsana) is indicated. There, "antara" means the middle region. "Antaravāsa" is the cloth worn in the middle, in the middle region, at the waist region. That itself is "antaravāsaka." "Cāpi" is a collection, or a single aggregate. The third part with a half is "aḍḍhateyya" (two and a half). Here, when two full cubit-portions are combined with a third portion, the span indicated by the word "half" is itself designated as the third. Thus, the third part, counted as half a cubit, is "aḍḍhateyya." And that is not immediately obtained as two cubits and a third. So, two cubits and one span is "aḍḍhateyya." By this connection, the antaravāsaka here should be understood as "aḍḍhateyya" (two and a half). "Dvihattha" (two cubits) is an external-meaning compound. It is said "dvihattha" (two cubits) because it is possible to cover the navel even with a covering. The particle "vā" (or) offers an alternative for "aḍḍhateyya." "Tiriyassa anto" (the end of the width) is a genitive tatpurisa compound. Or "tiriyameva anto" (the width itself is the end) is a karmadhāraya compound, like in "gāmanto" (the end of the village) and so on. 39. By "Nisīdanassa" (of the sitting cloth) and so on, the sitting cloth (nisīdanacīvara) is indicated. Here, "nisīdana" is a special kind of accessory made by spreading sheep's wool layer upon layer on a level ground surface, sprinkling it with gruel and so on, and having three fringes because it is split in two places. "Vidatthī dve" means two spans. In breadth, in width. 40. By "Kaṇḍuppaṭicchādī" (itch-covering) and so on, the itch-covering (kaṇḍuppaṭicchādi) is indicated. There, "kaṇḍū" means h... not different in meaning, but by its taking here, the affliction of a boil, a thick scab, is understood. It covers the itch, the aforementioned boil, etc., therefore it is an itch-cover. Or, covering is 'paṭicchādo', the covering of the aforementioned itch is 'kaṇḍuppaṭicchādo', he has it, therefore 'kaṇḍuppaṭicchādī', for him. 'Tiriyanti' means from the side. 41. By "Vassikā" and so on, the rain-cloak is shown, that is easily understood. 42. Thus, having shown the measure of those with a measure, the fault in exceeding the stated measure, and to show the absence of measure and absence of counting for some, he says "here" and so on. There, "here" means among the robes that have the stated measure. "Taduttari" is a 'tappurisa' compound with the particle "uttari" and the word "uttari" from that stated measure. For one who makes, who accomplishes. "Chedanapācitti" means a 'pācitti' accompanied by cutting, it is said that by cutting excessively, a 'pācitti' should be declared. However, what is excessive or deficient from the stated measure should be designated as "utility cloth". That by which the face is wiped is related to the face, so "face-cloth" is a 'dvanda' compound. "Desired measure" is a 'kammadhāraya' compound, meaning desired measure. They have that, therefore "having the desired measure". And here, even though not stated for the three robes and so on in the division of counting, excluding the mat, face-wiping cloth, and utility cloth, from the beginning, only one of each of the six is permissible. It should be understood that face-wiping cloths and mats can be many. 43. Here, because of the lack of connection of a neuter noun with a feminine word in "Gaṇanā", the gender of "na dīpitā" should be changed and connected, meaning it is not explained in the commentary. However, for these three, it is stated only in terms of the maximum limit, and there is indeed a minimum measure for those subject to designation. Now, since all of that is not explained there, therefore, all items subject to designation, such as the bag and so on, as one "utility cloth", and making many into one, saying "utility cloths", should be designated, thus showing this, he says "likewise" and so on. . This shows that the cloth for requisites is a separate deposit. Thavikādi means a bag and so forth, that is, a strainer and so forth. Vikappiya is that which is subject to a choice, and this will be explained later. 44. Now, to show the portions of the three robes, "ahatā" and so forth is begun. There, ahatakappa means new, unwashed, like a fresh cloth, washed once. Ahatāhatakappāni are new and once-washed cloths, their. Duguṇā means having two layers. For "guṇo paṭalarāsīsū" is in the Abhidhānappadīpikā. Duguṇā means double-layered. Ukkarāsaṅgo is that which is worn on the upper part of the body. Ekaccī means having one layer, that is, a single layer. Or ekaccī is an indeclinable. Tathā is for aggregation, meaning the under-robe also. Or for comparison, just as the upper robe is single-layered, so is the under-robe. 45. "Utū" means many seasons are taken, so utuddhaṭā means taken out from a long time, from seasons, meaning their rags. Sesā means the upper robe and under-robe. Paṃsukūlaṃ is that which moves like dirt, meaning a dirty rag, a piece of cloth found anywhere in streets, cemeteries, rubbish heaps, and so forth. Yā yā rucī means as one wishes, the intention is that even a hundred pieces are permissible as needed. 46. Now, to show the method to be followed when it is not possible to cut and make from three, "tīsū" and so forth is said. There, tīsū is the locative of determination, because two or one of the three robes, which are parts of the collection of three robes, are determined by the number. Since there is no connection of a singular word with a plural meaning, the word should be rephrased according to the plural meaning of two robes, meaning that if two are sufficient, those two should be cut, or if one is sufficient, that one should be cut. Pahonti means they are sufficient when cut to the size of the last robe. Apī is for possibility, meaning what about the three? Anvādhī is an extra bowl. Anvādhī means that which is placed after, meaning a robe It should be worn over the shoulder in the manner of a double robe. "Not taken up" means not worn, left aside. "Should not wear" - by this, if one wears it, it indicates a dukkaṭa offense. 47-8.