English
having revoked the old outer robe, saying, "I revoke this outer robe," the new outer robe by hand... holding it, making a mental resolve, “I consecrate this outer robe,” and making a physical gesture, it should be consecrated with the body. This is consecration by body. It is not valid if one does not touch it with any part of the body. Consecration by speech, however, should be consecrated by breaking speech. If it is within reach, “I consecrate this outer robe,” if it is placed out of reach, identifying its location, “I consecrate that outer robe,” the speech should be broken. The same method applies to the upper robe and the inner robe. It is also permissible to gather all three robes and other accessory cloths together and consecrate them, saying, “I consecrate these robes and accessory cloths.” Thus, the meaning is, without having made such a consecration. Ten days is a dasāha. Atimāpeti means to exceed. Tassa means for that bhikkhu. Nissaggiya means that which is to be relinquished. This is the name of the disciplinary act to be performed beforehand. Nissaggiya means that which has relinquishment. What is that? It is a pācittiya. For one who exceeds it, a pācittiya with relinquishment would arise. This is the meaning here. That robe, on the day it arose, the dawn of that day is connected to its arising. Therefore, with the arising of the robe, at the eleventh dawn, it is considered to have exceeded the ten days. The five factors here are: the robe belonging to oneself, its being of the proper measure, its being free from impediments, its being an extra robe, and the exceeding of ten days. This is the first Kathina training rule. 18. Now, to show the second, it begins with “bhikkhusammutiyā” (by the permission of the bhikkhus). The connection is: If a bhikkhu, apart from the permission of the bhikkhus and without a valid time, allows a consecrated set of three robes to exceed one day, it would be subject to relinquishment. Here, “bhikkhusammutiyāññatrā” means apart from the permission that the Sangha gives to a sick bhikkhu to be absent from his three robes. “Ticīvaramadhiṭṭhitaṃ” is a locative of instrument, meaning, among the outer robe and others consecrated according to the method of consecrating the three robes, by whichever What with the robe? For one day, for one night. "He causes it to exceed" means he dwells apart, the meaning is he dwells separated. For that monk who has not obtained permission, by dwelling apart from his robe even for one night, there would be an offense of relinquishment and expiation; this is the meaning. "Except at the proper time" means excluding the robe-season. The robe being determined, the kathina not being removed, not having obtained permission, and dwelling apart at night—these are the four factors here. The second Kathina training rule. Now, in order to show the old robe, "from an unrelated woman" and so on is begun. Therein, "from an unrelated woman" means, like in "reflecting wisely" and so on, it is said to be from an unrelated woman, one not connected by maternal or paternal relationship. "From a bhikkhuni" means one who has been fully ordained by an eight-proclamation procedure. "He causes to be beaten" means he causes to be struck. That means there would be an offense of relinquishment and expiation. The oldness of the robe, the ordering by an unrelated bhikkhuni while staying within the vicinity, and her washing and so on—these are the three factors here. The training rule concerning an old robe. "Any price" means any gift. "In receiving a robe" means in the taking of a robe, in the acceptance of a robe. The robe being subject to determination, the absence of an exchange, and the taking from the hand of an unrelated woman—these are the three factors here. The training rule concerning the acceptance of a robe. "Not invited" means "Speak, venerable sir, with what you need" - that which is desired, that which causes desire or liking to arise, that which is not invited is "not invited". "For one who requests" means for one who asks. "Except at the proper time" means excluding the time of a lost robe. The robe being subject to determination, the absence of the proper time, the request from an unrelated person, and the obtaining by that—these are the four factors here. The training rule concerning a request from an unrelated person. "Silver" means money. "Gold" means gold. "Māsaka" means three kinds of māsaka: metal māsaka, wood māsaka, lac māsaka. Therein, "metal māsaka" means a māsaka made from copper, iron, etc. "Wood māsaka" means a māsaka made by cutting a shape from hard wood, or a bamboo strip, or even a palm leaf. "Lac māsaka" means lac by means of a coin or a piece of metal, having formed a shape, a coin is made. A kahāpaṇa is of gold, or of silver, or ordinary. Should take: for one's own purpose, being given, or standing somewhere, seeing it ownerless, one should take it oneself. Should cause to be taken: the same, should cause another to take it. Entailing relinquishment: in taking and so forth, whatever one does, in things not bound by a pledge, by counting the objects, it entails relinquishment; this is the meaning. And should approve: without rejecting with body and speech, one should assent with the mind. The state of being gold or silver, the intention for oneself, and the state of being one of taking and so forth— these are the three factors here. The training rule concerning the acceptance of silver. 23. Four kinds of unallowable things, such as silver, even with an allowable thing, should be exchanged, except with fellow Dhamma-farers; it entails relinquishment, this is the connection. Therein, unallowable: an unallowable object. With an allowable thing: with an allowable object. Fellow Dhamma-farers: the five fellow Dhamma-farers, namely, monks, nuns, novice monks, novice nuns, and female probationers. The state of being silver, and the exchange— these are the two factors here. The training rule concerning the exchange of silver. 24. "I assign this bowl to you," and so forth, without assigning, and "I determine this bowl," and so forth, without determining, this is the meaning. Of the proper measure: herein is this determination— taking two Magadhan nāḷis of unblemished old rice grains, well-pounded and purified, and with these grains, cooking rice that is not overcooked, not sticky, not lumpy, very clear, like a heap of jasmine buds, without water drained off, and putting all of it into the bowl without remainder; and then, a mung bean soup, of the measure of one-fourth of that rice, not too thick, not too thin, easy to handle, prepared with all ingredients, should be put in; then, a fish or meat dish, and so forth, suitable for a mouthful, sufficient for the last mouthful, should be put in. But ghee, oil, sesame oil, and sour gruel, and so forth, are not counted. For these follow the rice; they can neither be reduced nor increased. Thus, all of this, if it fills the mouth of the bowl It stands equal to the lower rim of the lip; it touches the lower edge of the thread or hair for one cutting with a thread or hair. This is called the excellent bowl. If it stands heaped up, exceeding that rim, this is called the excellent-inferior bowl. If it does not reach that rim, being contained within, this is called the excellent-excellent. Half the measure of the excellent is the medium. Half the measure of the medium is the inferior. Their divisions should also be understood in the manner stated. Among these, the excellent-excellent and the inferior-inferior are two non-offences. The remaining seven bowls are called of proper measure; thus, that which is endowed with measure is proper-measured, that is the proper-measured. "Bowl" means any one of the seven bowls. Herein are five factors: the bowl being one's own, being of proper measure, being formally determined, being an extra bowl, and the exceeding of ten days. The first training rule concerning bowls. 25. The connection is: If a bhikkhu, having a bowl with less than five mendings, requests another new bowl, it is an offence entailing forfeiture for that bhikkhu. Here, "another" means different; it is in apposition with "new bowl". Herein are four factors: the formally determined bowl having less than five mendings, the intention for oneself, the act of requesting, and the acquisition thereby. The training rule concerning less than five mendings. 26. The meaning is: If a bhikkhu, having received ghee, oil, etc., as medicine, consumes it as a stored provision for more than seven days, and exceeds the seven days, it is an offence entailing forfeiture for him. Here, in "ghee, oil, etc.", the word "etc." includes fresh butter, honey, and treacle. Here, "ghee" means the ghee of cows, etc., the ghee of those whose flesh is permissible, and similarly fresh butter. "Oil" means that produced from sesame, mustard, madhuka, castor, animal fat, etc. "Honey" means only bee's honey. Taking sugarcane juice, all sugarcane products, whether uncooked or cooked without substance, should be understood as "treacle". The training rule concerning the provision of medicine. 27. A bhikkhu's robe... Having given a robe, then taking it back with the perception of it being one's own, or causing it to be taken back, it is an offense entailing relinquishment—this is the explanation. Therein, "having given" means having given with the expectation of services etc. "Taking back" means seeing one not performing services etc., taking it by force; and similarly "causing to be taken back." The robe being subject to determination, its being given by oneself, the perception of it being one's own, the recipient being a fully ordained monk, taking it back or causing it to be taken back out of anger— these are the five factors here. The training rule concerning taking back. 28. Having requested thread from an uninvited layperson who is not a relative, and having avoided those invited by relatives,