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"There is a dukkata" (Mahavagga 186) and "Monks, on that day of the rain-retreat, a monk who does not wish to enter the retreat should not intentionally pass over a dwelling. If he passes over it, there is an offense of dukkata" (Mahavagga 186). From these Pāli sayings, it is not possible to not enter the retreat during the rainy season, even if one does not obtain a dependence for some reason. But in "during the rainy season, moreover," and so on, the particle "ca" has the meaning of inclusion. Therefore, they said, "even by that one, the retreat must be entered." We, however, said this here: "The Buddha declared a dukkata for not entering the retreat only for one who has no impediment. For this very reason, it is said in the commentary (Mahavagga Commentary 185), 'If one has not entered the first retreat due to some impediment, the second retreat should be entered.' And an impediment is called an impediment because it comes in between, in the middle. Whatever is intended as an obstructing condition is called an impediment, as in 'they do not obtain a suitable attendant, this itself is an impediment, so one should depart' (Mahavagga 201). Therefore, an obstructing condition is intended. The non-obtaining of a dependence is also understood as an impediment. Indeed, it can be said, 'the impediment to entering the retreat is like an opportunity created for those who are gaining calm and insight, because it is dependent.' For those who are gaining calm and insight, even if an opportunity is created, it is strongly stated in the commentary (Mahavagga Commentary 121), 'If the teacher does not come in the month of Āsāḷha, one should go where dependence is obtained.' And our teachers, in the Sāratthadīpanī (Sāratthadīpanī, Mahavagga 3.121), said, 'If the day for entering the retreat arrives while one is waiting for the teacher, let it be so; one should go to where one finds a giver of dependence.' Thus, even on the day of entering the retreat, going for the sake of dependence is stated. Furthermore, the Greatly Compassionate Buddha, even in the case of a sick person, made dependence important and established it, saying, 'Monks, I allow a sick monk, who does not obtain dependence, when requested, to dwell without dependence' (Mahavagga 121). Whatever is without dependence, that is without impediment." like the going into the rains of one free from dependence. Moreover, for one going by boat, even if the rains have come, if he does not obtain dependence, there is no offense. Thus, for one going by boat, an exclusive non-offense is stated. Therefore, the non-obtaining of dependence is an obstructive condition for going into the rains, not the going into the rains for dependence. Thus, the non-obtaining of dependence is an impediment. For this very reason, in the commentary, it is said, 'During the rains, it is not proper for one without dependence to stay.' And for this very reason, in phrases like 'during the rains,' when there is one who gives dependence, one should reside in a fixed dwelling, and dependence should be taken. And the word 'ca' (and) should be understood as a collection, in the sense of the action of going being exhausted." The explanation of the section on dependence is finished. 33. Explanation of the Section on the Body-Band 235. That by which one binds is a band; a band for the body is a body-band; one who has no body-band is without a body-band. An offense of wrong-doing: if he enters intentionally or unintentionally, it is an offense of wrong-doing. The connection is: having gone without mindfulness, where he remembers, there he should bind it. "Having gone" means having gone into the village. Having remembered, as long as he does not bind it, he should not go for alms. 236. By "paṭṭikā" (strip) and so on, it indicates a body-band that includes all types. A strip is either naturally woven or woven with fish-bone or date-palm leaves. The intestine of a pig is a pig's intestine. Here, however, something similar is meant. Having included a finger-ring body-band, made without being square, it is called "a single cord." That cord, when binding it, it is proper to bind it as a single strand; it is not proper to break it in the middle and bind it as a double strand. However, without making it double, it is proper to twist it repeatedly a hundred times and bind it. But even one in the shape of a girdle is not proper. When many cords are put together and continuously wrapped with one, it should not be called "many cords"; that is proper. "Corresponding to them" means these two, in order, correspond to those two, the strips and pig's intestines. 237-8. P He said, "What kind of waistband is permissible?" (starting with) "fish" etc. The connection is that a waistband made of fish-bone or date-palm leaf, or a plain one, is permissible. By the word 'thorn' and the word 'leaf', their shape is meant. Figuratively, it is a compound meaning 'having the shape of fish-bones' and 'having the shape of date-palm leaves'. 'Maṭṭhā' means 'plain' or 'without alteration'. In the commentary, however, it is said: "The meaning is that these fish-bones, etc., are plain, without alteration, and the waistband is included among them." How are they included among them? Because they themselves are called waistbands. And so it is said in the commentary: "A plain waistband or one woven with fish-bones is permissible." (Cūḷava. aṭṭha. 278) Here, however, the date-palm leaf is included within the fish-bone category. The connection is that four tassels are permissible. 'Four' is stated as the maximum limit, therefore fewer than that are also permissible. 'At the ends' means that a doubled thread is permissible at both ends of the body-band. 'Guṇa' (thread) is a thread used for binding, a 'guṇasuttaka' (thread-string). For in the Abhidhānappadīpikā it says: "Guṇa (means) layers, heaps, advantages, and binding." A 'diguṇasuttaka' (doubled thread) is a collection of two 'guṇasuttaka' (thread-strings). It is permissible to weave it for the firmness of the tassel-ends, not for adornment. Therefore, he said, "garlands, etc." The connection is that having shown garlands, etc., crab-eyes, and elephant-eyes, a waistband woven with such threads is not permissible. In "garlands, etc.," the word 'etc.' includes any such altered form. It is a compound meaning "having eyes like crabs as its beginning (or main feature)." Similarly, "elephant-eyes." 239. 'Ghaṭaka' means a shape of round lines like a pot. In 'makaramukhādi' (crocodile-mouth, etc.), 'makaramukha' means the shape of a crocodile's mouth. The 'bindu' (dot) is mentioned according to tradition. By the word 'etc.', any altered form such as a snake's head, etc., is included. 'At the tassel-ends' means that these are not permissible at the ends which are the face of the tassels. The connection is that 'vidhe' (in the manner of) means that at both ends, pot-like lines and other designs are not permissible. Pot-like lines. from a knot. Lekhā means by a line. There is elision of the fifth case. Vidhi means a device made of ivory, horn, etc., to be made at the ends of the waist-band, at the root of the tassels, for its firmness. 240. Deḍḍubhaka means like the head of a water-snake. Muraja means made by wrapping with threads of various colors in the shape of a muraja-coil. In the Commentary, however, it is said, "Muraja means many ropes pulled together and wrapped with one rope," which contradicts the Aṭṭhakathā statement mentioned below, "having made many ropes into one," etc. Maddavīṇā means in the shape of a pāmaṅga. Kalābuka means many ropes. The connection of these is with "is not allowable." Dve majjhimā means the two in the middle, namely, the muraja and the maddavīṇā. 241. And also knots means and also the knots of the robe. Tammayā means made of those, such as bamboo, etc. This was said by way of connection. The description and explanation of the waist-band is finished. In the Commentary named Sumaṅgalappasādanī, The explanation of the First Recitation Section is finished. 34. Explanation of the Earth 242. "Jātā ajātā" means of two kinds, that is, "jātā pathavī" (produced earth) and "ajātā pathavī" (unproduced earth), meaning the earth is of two kinds. By this, it shows both produced earth and unproduced earth. It shows their division with "suddhā" and so on. The connection is that pure earth-and-dust, and unburnt, and much earth-and-dust, and a pile of earth-and-dust that has been covered for more than four months, is "jātā pathavī." Mattikā and paṃsu is a dvanda compound. Suddhā means earth and dust that is free from gravel, etc., in its external meaning. Adaḍḍhā means not burnt in such and such a way by an oven, cooking, etc. But that does not exist separately; it should be understood as one of the pure earth, etc. Four months, a time that is accompanied by them and is extra, in that, "ovaṭṭho" is a compound. Ovaṭṭho means covered by any kind of water. But the wise say, "only by water that has fallen from the sky, not by a drop that has struck elsewhere and fallen," and because "ovaṭṭho" is said in a general sense, "thin mud standing in a pond is allowable, "but it is not proper to be thick," as it is said (in Pacittiya Atthakatha 86), and from the Vinaya characteristic that "when a Vinaya decision is reached, one should stand by what is weighty," that is not suitable; this is our acceptance. A heap of dust and earth is a dust-earth heap. "Catu...etc... a dust-earth heap that has been rained on" is an *aññapadattha* (meaning of another word), or a *kammadhāraya* (descriptive compound). 243. Sand, and burnt (earth), and ground mostly of gravel, etc., and that which has been rained on for four months, and the aforementioned heap, are connected as the second type of ground. Gravel, and stones, and rubble, and potsherds, and sand— this is a dvanda compound. "Pure gravel...etc... sand, of which it is"— this is the analysis. Gravel is of a size