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and a foundation laid, the Sangha has no authority there. "One chosen lodging" here means that in a place of new construction, or a place obtained by residence for a year, whatever he desires, that one chosen lodging is permitted, this is the meaning. "When finished, he departs, it is his" means that for one who returns and resides within the rainy season, it is his; but for one who does not return, his co-residents and others are not allowed to take it. The discourse on new construction work is finished. Discourse on the prohibition of use elsewhere, etc. 324. "They do not carry away" means they do not carry it elsewhere and use it. "For safekeeping" means for the safekeeping of the beds, chairs, etc., there, it is permitted to carry it elsewhere, this is the meaning. Therefore, for one who carries it elsewhere and uses it for monastic use, what is lost is well lost, what is worn out is well worn out. If it is sound, when that dwelling is repaired, it should be made normal again. For one who uses it for personal use, what is lost or worn out is a burden, when that is repaired, it must be given. If one takes rafters and the like from there and uses them in another monastic dwelling, were installed. By those who install them in personal dwellings, either the original price must be given, or they must be restored to their original condition. One who takes beds, chairs, etc., from abandoned dwellings with the intention of theft must be made to pay the full price. If one takes them, saying, "I will give them back during the time of residence," and uses them for the Sangha's use, what is lost is well lost, what is worn out is well worn out. If it is undamaged, it must be restored to its original condition. If one uses them for personal use, what is lost is a neck (i.e., a serious offense). Therefore, doors, windows, etc., installed in Sangha dwellings or personal dwellings must be returned. For the purpose of restoration means for the purpose of repair. And for restoration here, only beds, chairs, and other furnishings of equal or greater value are suitable. "Rolled up" means rolled up with blankets or similar items. "With wet feet" means one should not step with such feet where water is visible in the place stepped upon, neither on the prepared ground nor on the furnishings. However, if only a trace of moisture is visible, not water, it is permissible. But it is always permissible to step on a foot-wiper even with wet feet. It is not permissible only in places where one should step with washed feet and with sandals. "Wrapping with a cloth" means if there is no mat or straw mat on a plastered floor or prepared floor, the feet should be wrapped with a cloth; if that is not available, it is permissible to spread leaves. But for one who places them without spreading anything, it is a dukkaṭa offense. However, if the residents there place them on the floor even without spreading anything, and use them even with unwashed feet, it is permissible to use them in the same way. "Monks, walls that are not prepared" means white walls or walls with paintings. And not only walls, but also doors, windows, backrest boards, stone pillars, and wooden pillars should not be leaned against without covering them with a robe or anything else. "Those with washed feet" means those who, having washed their feet, are scrupulous about lying down in a place where one should step with washed feet. "Washed feet" This is also a reading. This is a designation for a place to be stepped on with washed feet. "Having spread over" means one should lie down only after spreading one's own covering over a furnished ground, or a ground-mat-bed-seat, or a Sangha's couch or chair. If, even while sleeping, with the covering crumpled, any part of the body touches the couch or chair, it is an offense. And for hairs, it is an offense for each hair. The same rule applies to one who does not see it as an item of use. But it is permissible to touch or step on with the palms of the hands or soles of the feet. If, while carrying out a couch or chair, it strikes the body, there is no offense. The discourse on the prohibition of other uses, etc., is finished. The discourse on the permission of Sangha-meals, etc. 325. "Are unable to make a Sangha-meal" means they are unable to make a meal for the entire Sangha. In "designated meals" and so on, they wish to make a meal for bhikkhus obtained by designation, saying, "Designate one or two... up to ten bhikkhus from the Sangha and give them." Others, similarly, having selected and invited bhikkhus, wish to make a meal for them. Others, having drawn lots; others, having arranged it as fortnightly, Uposatha-day, or first-day, wish to make a meal for one or two... up to ten bhikkhus. Thus, these meals have attained the designation of "designated meal" and "invited meal." But since they are unable to do so even in a famine, but will be able to make a Sangha-meal again when there is plenty, therefore the Blessed One, including that, said, "I allow, bhikkhus, a Sangha-meal, a designated meal," and so on. There is no fixed rule for a Sangha-meal; therefore, it should not be said there, "We have been eating for ten or twelve days today; now bring other bhikkhus." Nor is it permissible to say, "We did not receive it on previous days; now let us take it." For it belongs to those who come, whoever they may be. va. The discourse on the allowance of meals for the Saṅgha and so forth is finished. The discourse on specifically assigned meals Now, regarding specifically assigned meals and so forth, this is the method: When the king or a royal minister sends a message, having specified from the Saṅgha, saying, “Bring so many bhikkhus,” the time should be announced, and the seniority should be asked. If there are any, they should be taken from that point onwards; if not, they should be taken from the seat of the elders onwards. The one who assigns should not pass over even those who are alms-round practitioners. However, those who maintain the dhutaṅga will pass over by themselves. If taken in this way, lazy senior bhikkhus come later. It should not be said, “Venerable sirs, it is taken for those of twenty years, your seniority has passed.” Setting aside the seniority, it should be taken for them, and afterwards, it should be taken according to seniority. Hearing, “Much specifically assigned food has arisen in such and such a monastery,” bhikkhus also come from monasteries a yojana away. For those who have arrived, it should be taken from the place where they are standing. Even for those who have not arrived but have entered the precinct boundary, it should be taken when their disciples and so forth are taking. They say, “Take for those standing outside the precinct boundary,” but it should not be taken. However, if, having entered the precinct boundary, they are united and are at their monastery gate or within the monastery itself, the boundary is considered to have expanded due to the assembly; therefore, it should be taken. Even if given to a junior bhikkhu of the Saṅgha, it should still be taken for those who come later. But in the second part, for those who have come again after having ascended to the elder’s seat, the first part is not due; it should be taken from the second part according to the number of rains. In one monastery, having delimited one place for assigning meals, if a specifically assigned meal is announced anywhere within a precinct boundary of even a quarter-league, it should be taken at that very place for assigning meals. If one person sends to one bhikkhu, saying, “Tomorrow too, having specified from the Saṅgha, send ten bhikkhus,” that meaning should be announced to the one who assigns meals. If he forgets that day, it should be announced early on the second day. Then, if he forgets and enters for alms, he remembers. as long as it does not exceed the precinct boundary, as long as it is within the usual standing of the refectory, it should be taken according to that. Even if the bhikkhus have gone beyond the precinct boundary, and are connected with those within the precinct boundary, going without leaving a twelve-cubit interval between them, it should be taken according to the usual standing. But if there is no such connection among the bhikkhus, and one remembers outside the precinct boundary, a new standing should be made there and taken. If one remembers in the assembly hall within the village, it should be taken according to the standing of the assembly hall. Wherever one remembers, it must be taken; it is not proper not to take it. For it is not obtained on the second day. If someone, seeing bhikkhus going from their own monastery to another, causes a designated meal to be designated, as long as they are within the precinct, or connected with those within the precinct boundary in the manner stated, it should be taken according to the standing of their own monastery. But if it is given to those standing outside the precinct, when it is said, "Venerable Sirs, designate so many bhikkhus from the Sangha," it should be taken by those who have arrived. Here, it should be understood that even those standing far away, connected in the manner of not leaving a twelve-cubit interval, are considered to have arrived. If they announce it to those who have entered the monastery they are going to, it should be taken according to the standing of that monastery. Even if someone, seeing bhikkhus at the village gate, or in the street, or at a crossroads, or between houses, announces a Sangha designation, it should be taken by those who have gone within the precinct at that particular place. The house precinct here should be understood in terms of these: "one house, one precinct; one house, many precincts; many houses, one precinct; many houses, many precincts." Here, a house belonging to one family, with one entrance,