English
"Determines" means he determines. 54. But for one who uses a determined robe, how does the determination cease? To show this, it says, "by cutting off," and so on. There, "cutting off, giving away, taking, and confusion" is a dvanda compound. "Cutting off" means taking by force, by thieves and so on. "Giving away" is giving to others. "Taking" is taking by trust. "Confusion" is becoming a layperson without disavowing the training. Even then, it is a relinquishment due to the robe being free from attachment, like giving to another. However, in the commentary, it is stated that "a bhikkhu of this kind" means the determination does not cease, and the becoming a layperson of a bhikkhunī is mentioned. That should not be accepted. The reason for this is stated by our teachers in the Sāratthadīpanī (Sārattha. ṭī. 2.469): "Because it is not specifically stated 'by a bhikkhunī by reverting to a lower state,' for a bhikkhunī, there is no need to state separately that the determination ceases upon becoming a layperson, since she ceases to be a samaṇī by her confusion itself." Now, And for a monk who has not renounced the training, by becoming a layman, by abandoning the determination, the state of being unattached is stated as a cause. If this is so, for one who changes gender, there is no state of being unattached, so how does his determination cease? This is true, nevertheless, by the commentators who know the Buddha's teaching, in the commentary (Pārā. Aṭṭha. 1.69), it is said: "Whatever was determined by him in the state of a monk, the three robes and the bowl, that determination ceases, it must be determined again." Therefore, there is no fault here. "Māraṇaliṅgasikkhā" (death of gender training) or by ellipsis of the latter part, or by metaphor, changing gender and renouncing the training is called "liṅgasikkhā" (gender training). Thus, these eight (causes) are the separation, the disjunction of the determination for all nine robes; this is the remainder of the text. But for the three robes, not only these eight (causes), but also a pierced hole is a cause for the cessation of determination; this should be construed by changing gender and number. Therein, a pierced hole is a hole that has gone through by piercing, due to the absence of even one thread inside, the size of the back of a little fingernail. Therein, for the outer robe and the upper robe, a hole below a part measuring a span in length and eight finger-breadths in width, and for the under robe, a hole below a part measuring a span in length and four finger-breadths in width, breaks the determination. Having done needlework, it must be determined again. And by one doing needlework, it should be done by cutting and removing the weak part, without showing the hole. 55. Now, to show what is not allowable, "kusā" (grass) and so on is said. Therein, grass, bark, and planks, their robes are grass...etc...robes. Therein, a grass-robe is made by tying with grass. Similarly, a bark-robe is made by tying with bark, the bark-garment of ascetics. Plank-shaped planks, sewn together, make a plank-robe. Hair-and-fur-woven, made from hair and fur, woven kamb is the connection. He who wears a garment made of owl feathers, and a skin garment of deer, with hair and hooves, commits a grave offense; this is the connection. 56. In banana, eraka, and akka garments: Banana, eraka, and akka, their garments, their cloths, and also in books made with makacivāka, there is a minor offense. And this locative case is for the purpose of indication. By the word "banana garment," etc., the wearing of it is intended. Therefore, it means that a minor offense occurs for the purpose of wearing it. Thus in all cases. "Blue and so on" is a dual compound. "All blue... and so on... black" is a determinative compound. A garment is blue, etc., by being associated with the color blue, etc. Blue is the color of flax flowers. Madder-red is the color of madder. Yellow is the color of kanikāra flowers. Red is the color of jayasumana flowers. Black is the color of a half-baked brick. The word "all" here should be connected to each individually. 57. Dyed with great... and so on... red: Dyed with great dye and great name dye. Here too, the word "all" heard again should be understood as "all dyed with great dye," etc. And by this, it indicates that there is no fault for one who uses garments dyed with permissible dyes, which are not all blue, etc. Among these, great dye is the color of a centipede's back. Great name dye is a mixed color, which is the color of a pale leaf, some say it is the color of a lotus. In tirīṭaka: in the bark of a tree of that name. With an unbroken long fringe: a compound meaning another thing, meaning that whose fringe, the edge of the cloth, is unbroken because it is not cut at all, and long because it is cut in the middle. With fruit and flower fringes: fringes made by intertwining with each other, resembling fruits, are called "fruits," and those resembling ketaka and other flowers are called "flowers." Meaning, whose fringe has fruits and flowers, fringes resembling fruits, fringes resembling flowers. In headbands: in head coverings. Thus: by this, it extends the minor offense to all blue, etc. All: the entire thing, such as grass garments. Uncut. The connection is: whose robe it is, he obtains it. The explanation of the description of robes is finished. 4. Explanation of the Description of Dyes 58. Root and trunk and bark and leaf and fruit and flower, their divisions, thus a genitive tatpurisa compound. Or, the word 'pabheda' (division) being in the sense of an instrument, these themselves are the divisions, thus a karmadhāraya compound, from that. They dye with these, thus they are dyes, roots and so on. Because the Blessed One permitted, saying "I allow, monks, six kinds of dyes, root-dye," and so on (Mahavagga 344), it is said: "Dyes are of six kinds, permitted by the Teacher." 59. In 'mūla' (root), in root-dyes, everything is obtainable except turmeric, this is the connection. So it is everywhere. Madder and tuṅgahāraka, this is a dvanda compound. By the word 'alli' and the word 'nīli', the leaves of those creeper-species are taken by metonymy; similarly, by the word 'lodda' and the word 'kaṇḍula', the bark; by the word 'kusumbha' and the word 'kiṃsuka', the flowers. And for that reason, they are neuter. Tuṅgahāraka is a thorny tree, its trunk-dye is of a yellow-green color. With alli leaves, it is permissible to dye once, having been used by a layperson. In fruit-dyes, everything is permissible. The explanation of the description of dyes is finished. 5. Explanation of the Description of Bowls 60. An iron bowl is a bowl made of iron, black metal. By species, in the general sense of excellent and so on. By measure, by definition. "Three bowls" is the remaining text. 61. Where "in Magadha" should be said, "Magadha" is said either by a reversal of words or by the elision of the 'su' sound, as in "mindfulness is near" and so on. Here, in "cooked with two nāḷis of rice," even though 'nāḷi' refers to Magadha, it forms a compound with 'dvaya' (two) because it is understood; thus, two of a nāḷi is nāḷidvaya. There, a Magadhan nāḷi is thirteen and a half palas. And here, they say thirteen and a half palas are māsas. Rice grains measured by two nāḷis, well-pounded, pure, uncorrupted old rice grains are nāḷidvayataṇḍulā; cooked with these, that is the meaning. "Cooked rice" means properly... cooked, well-boiled rice. Soup is a fourth part of the rice, not too thick, not too thin, easy to handle, made with all ingredients, mung bean soup. And suitable relish, that is, relish suitable for that rice, sufficient until the last mouthful, fish and meat and other relish, the best one takes—this is the connection. 62. "Of that" means of the aforementioned rice and so on. "Half" means that which has half a nāḷi of rice and so on. The particle "eva" (only) excludes anything extra. "From that" means from the aforementioned nāḷi of rice and so on. "From the best, the best and the lowest-lowest are not allowed"—this is the construction. "Lowest-lowest" means the lowest of the lowest. By showing two more bowls here, it indicates that by measure there are three bowls, and by division there are nine. Among these, if all, including two Magadhan nāḷis of rice and so on, placed in the increasing portion, stands level with the lower line of the bowl's rim, or if, when cutting with a thread or hair, it touches the lower end of the thread or hair, this is called the best bowl. If it stands heaped, exceeding that line, this is called the best-lowest bowl. If it does not reach that line, but is contained within, this is called the best-best bowl. "One nāḷi of rice and so on, all placed, stands level with the lower line in the manner stated, this is called the middle bowl"—and so on, the middle-middle, middle-lowest, and middle-best bowls, and "where half a nāḷi of rice and so on, all placed, stands level with the lower line, this is called the lowest bowl"—and so on, the lowest-lowest, lowest-lowest, and lowest-best bowls, should be understood in the same way as stated for the best. Among these, two are not allowed (as bowls for formal use); they should be consumed by way of a dish, they are not subject to determination, nor to designation. 63. "A permissible, one's own extra bowl may be kept for a maximum of ten days"—this is the construction. Here, "permissible" means allowable. "One's own" means belonging to oneself. Because they are permissible and belong to oneself, all seven are understood to be subject to determination and designation. In this case, an iron bowl, baked with five bakings, a clay bowl, baked with two bakings, become subject to determination and subject to relinquishment, and likewise, when both are given without leaving even the value of a kākaṇika, and when it is known to be entirely one's own, they are to be understood as subject to determination