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Osāraka is a porch with a roof made by placing a bamboo pole and then extending rafters from it in a monastery without a porch. Saṃsāraṇakiṭika is a screen with wheels. 301. Pānīyabhājana means a vessel for giving drinking water to those who drink. A ladle and a bowl are suitable for a water-conch. 303. Apesī means a door-stopper made by inserting stakes into a long piece of wood and binding it with thorny branches. Paligha means a door-stopper with wheels, like those at village gates. 305. Carts drawn by mules are mule-carts. Āmuttamaṇikuṇḍalāni means adorned with jeweled earrings. Parinibbuta means completely extinguished by the extinction of defilements. Sītibhūta means cooled by the absence of the heat of defilements. Nirūpadhi is said to be without substratum by the absence of the substratum of defilements. Having cut off all attachments means having cut off desires for forms and other objects, or for all existences. Hadaye daraṃ vinetvā means having removed the torment of defilements in the heart. Veyyāyika is called expenditure. 307. Ādeyyavāca means that many people consider his words to be worth taking and listening to. Ārāme akaṃsu means those who were wealthy made it with their own wealth. To those who were less wealthy and those who were poor, he gave money. Thus, having given one hundred thousand kahāpaṇas and goods worth one hundred thousand, for a journey of forty-five yojanas, a yojana having made a monastery site at a distance of a league, he went to Sāvatthī. "He had a carpet of crores spread" means he spread it by arranging crore after crore of coins. As for the trees or ponds there, he took their circumference and size, spread it in another place, and gave it. Thus, his eighteen crores of treasure came to an end. "It occurred to the young man" means it occurred to him upon seeing the cheerful expression on the householder's face, even though he was giving away so much wealth. "He had a gatehouse built" means he had a seven-storied gatehouse-mansion built. Then, the householder Anāthapiṇḍika had monasteries built in Jetavana... "and pavilions built" means he had these monasteries and so forth built with another eighteen crores, on a piece of land measuring eight karīsas. For Vipassī Bhagavā, the householder Punabbasumitta bought a league-sized piece of land with a carpet of gold bricks and had a monastery built. For Sikhī, the householder Sirivaḍḍha bought a three-gāvuta-sized piece of land with a carpet of gold rods. For Vessabhū, the householder Sotthijo bought a half-league-sized piece of land with a carpet of gold plates. For Kakusandha, the householder Accuto bought a gāvuta-sized piece of land with a carpet of gold elephant footprints. For Koṇāgamana, the householder Uggo bought a half-gāvuta-sized piece of land with a carpet of gold bricks. For Kassapa, the householder Sumaṅgala bought a twenty-usabha-sized piece of land with a carpet of gold tortoises. For our Bhagavā, the householder Sudatta bought an eight-karīsa-sized piece of land with a carpet of coins and had a monastery built. Thus, as prosperity gradually declines, it is enough to be dispassionate towards all prosperity, enough to be liberated. 308. "Khaṇḍanti" means a broken space. "Phullanti" means a blossoming space. "Paṭisaṅkharissatīti" means he will restore it to its original state. However, a monk who has newly acquired merit should not take an axe, chisel, or adze and do it himself; he should know what has been done and what has not. 310. "Going behind him" means that the elder, while attending to the sick, the old, and the aged, Gathering, he comes last of all. This is his custom. Therefore it is said – "going behind, behind." "Chief seat" means the elder's seat. "Chief water" means the water of dedication. "Chief food-lump" means the food-lump of the elder of the Sangha. "Making between the thighs" means making between the four legs. 315. "He established" means he established by making a donation of eighteen crores. Thus he donated all fifty-four crores. The discourse on permitting monasteries is finished. The discourse on refusing seats, etc. 316. "One whose meal is unfinished" means a bhikkhu eating in a village, or a monastery, or the forest, or anywhere, should not be made to rise while his meal is unfinished. In a village, one who comes later should take alms and go. If people or bhikkhus say, "Please enter," one should say, "If I enter, the bhikkhus will rise." But if it is said, "Come, venerable sir, there is a seat," then one should enter. If no one says anything, one should go to the assembly hall, not too close, and stand in an appropriate place. But if a space is made and it is said, "Please enter," then one should enter. However, if a bhikkhu is seated on the seat that is due to him, not eating, it is permissible to make him rise. But if one has drunk or eaten anything like gruel or snacks, and is seated until another comes, even if empty-handed, it is not permissible to make him rise. For he is indeed one whose meal is unfinished. "If he makes him rise" means if he makes him rise, even transgressing an offense. "And he is invited" means the one he makes rise, and this bhikkhu is invited, then he should say – "Go, bring water." For this is the only occasion to command an elder bhikkhu. If he does not even bring water, then, showing what should be done by a junior, he says, "The rice grains are good," and so on. "A suitable bed for the sick" means here, one who is sick with cough, fistula, dysentery, etc., spittoon, urinal, feces... should be placed in pots. Or if he is a leper, he defiles the lodging; for such a one, a lodging should be given in a secluded place, such as below a palace or a leaf-hut. For one in whose dwelling the lodging is not defiled, even a superior bed should be given. And whoever takes any medicine, such as oil-drinks, purgatives, or nasal applications, all such are sick, and for them too, a suitable lodging should be given, having considered their condition. By a slight measure: meaning by a slight headache or similar ailment. Having counted the bhikkhus: having known the number of bhikkhus in the monastery, saying "so many bhikkhus." The discourse on refusing seats and so on is finished. The Discourse on Taking Lodgings 318. Beds: means places for beds. By the measure of beds: by the division of beds, meaning, on the day of entering the rains retreat, having announced the time, I allow one bhikkhu to take one bed-place. Taking by the measure of beds: being taken by the division of beds. They made the beds superfluous: the bed-places were in excess. The same method applies to the measure of monasteries and so on. An additional share: to give yet another share. For indeed, when bhikkhus are very few, two or three cells should be given to each bhikkhu. It should not be given unwillingly: it should not be given against one's wish. In that case, an additional share taken on the day of entering the rains retreat should not be given to those who arrive later against one's own will. But if the one who took it gives that additional share or the first share of his own accord, it is permissible. For one standing outside the boundary: for one standing outside the precinct boundary. But for one standing far away within the precinct boundary, it is indeed obtainable. Having taken a lodging: having taken it on the day of entering the rains retreat. They refuse it all the time: they refuse it even in the season after the four months. Among the three ways of taking lodgings, the first and the last are these two permanent ways of taking. Regarding the intermediate release, this is the decision: in one monastery, there is a lodging with great gains. The owner of the lodging, having diligently attended to the bhikkhu who has entered the rains retreat with all requisites, Having invited, at the time of departure, they give many monastic requisites. Great elders, coming even from afar, on the day of entering the rains retreat, take that, dwell comfortably, and having completed the rains retreat, take the gains and depart. The resident monks say: "We do not receive the gains arising here, always only the visiting great elders receive them. They themselves will come and maintain it." Even when it falls into disrepair, they do not look at it. The Blessed One, for its maintenance, said: "For the future rains residence, after the Pavāraṇā that has passed, an 'antarāmuttaka' (intermediate period dwelling) should be taken." By one who takes it, the Sangha elder should be addressed: "Venerable sir, please take this antarāmuttaka dwelling." If he takes it, it should be given. If not, by the same method, starting with the junior elder, whoever takes it, even to a novice, it should be given. By him, that dwelling should be maintained for eight months. Whatever is broken or fallen in the roof, walls, or floor, all of that should be repaired. Having spent the day with recitation, questioning, and so on, it is permissible to dwell there at night. Having dwelt in the monastery compound at night, it is permissible to spend the day there. It is permissible to dwell there day and night. During the season, elders who arrive should not be prevented. But when the day of entering the rains retreat arrives, if the Sangha elder says, "Give this dwelling to me," he does not receive it. Saying, "Venerable sir, this antarāmuttaka was taken and maintained for eight months by one bhikkhu," it should not be given. It belongs to the bhikkhu who maintained it for eight months. However, in a dwelling where requisites are given twice a year, with a six-month interval for requisites, that antarāmuttaka should not be taken. Or where they give three times, with a four-month interval for requisites, or where they give four times, with a three-month interval for requisites, that antarāmuttaka should not be taken. For by the requisites themselves, it will receive maintenance. However, in a dwelling where,