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it is permissible. "Hut food" is that which is arranged thus: after building a dwelling for the Sangha, "Let those dwelling in our lodging receive food from us only." This is like ticket-food, it should be taken and eaten. "Let those dwelling in our lodging receive alms from us only." And when this is said, it is suitable even for alms-round bhikkhus. But that which, having been pleased with a person, or having made a dwelling for him, is given saying "We give to you," that belongs to him alone. If he goes somewhere, it should be consumed by those dependent on him. "Turn-meal" is that which, in a time of famine, is given from the chief house onwards, saying "We will look after bhikkhus by turns." That too, if given with the word "alms," is suitable for alms-round bhikkhus. But if it is called "turn-meal," it becomes like a ticket-meal. If rice and so on are sent, saying "Let the novices cook and give," it is suitable for alms-round bhikkhus. Thus these three, and the four such as guest-meals, make seven. These, together with community-meals and so on, become fourteen meals. In the Commentary, however, four other meals are mentioned: monastery-meal, eight-bhikkhu-meal, four-bhikkhu-meal, and hidden-meal. Among these, a monastery-meal is a meal produced there in the monastery; it is taken as a community-meal. But in places like Tissamahāvihāra and Cittalapabbata, it was received by those who had attained analytical knowledge and were Arahants, in such a way that even alms-round bhikkhus could consume it. Therefore, in such places, it is suitable even for alms-round bhikkhus. But that which is given saying "We give to eight bhikkhus," or "We give to four," is an eight-bhikkhu-meal and a four-bhikkhu-meal respectively. That too, if given with the word "alms," is suitable for alms-round bhikkhus. A "hidden-meal" is that which is given by a great confectioner, filling a bowl with very sweet cakes and covering it. These three are like ticket-meals. There is also another kind of "hidden-meal." Here, some people, having arranged a great Dharma-recitation and a monastery-offering, are unable to give to the entire Sangha. So, to make known the number of bhikkhus, they give "hidden-balls," saying "Let two or three hundred bhikkhus receive alms from us." This is suitable even for alms-round bhikkhus. Thus, in the Chapter on Robes, there is the division of robes. But in this Chapter on Dwellings, there is the division of dwellings and alms-food. And the distribution is spoken of. But the distribution of requisites for the sick should be understood thus: When kings and great ministers send even a hundred pots or a thousand pots of ghee and other medicines to the monastery, the bell should be struck, and starting from the elder's seat, the received bowls should be filled and given. It is also proper for alms-gatherers. If lazy great elders come later, it should not be said: "Venerable sirs, it is given to those of twenty years, your turn has passed." Setting aside the turn, it should be given to them, and afterwards, it should be given according to the turn. Hearing that "Much ghee has arisen in such and such a monastery," monks come even from monasteries a league away. To those who have arrived, it should be given starting from their standing place. Even to those who have not arrived, but have entered the precinct boundary, it should certainly be given when their pupils and others receive it. If they say, "Give to those standing outside the precinct boundary," it should not be given. But if, being connected as one with those who have entered the precinct boundary, they are at their own monastery gate or even within the monastery itself, then the boundary is considered to have extended due to the assembly; therefore, it should be given. Even if given to a junior monk, it should certainly be given to those who come later. But in the second distribution, when the elder has ascended his seat, the first share does not fall to those who come later. It should be given from the second share according to seniority. If it has been given anywhere after entering the precinct boundary, it should be distributed at the place of the entire assembly. In a monastery where there are ten monks, and ten pots of ghee are given, it should be distributed pot by pot. If there is one pot of ghee, it should be divided by the ten monks and taken. If they take it just as it is, saying, "This belongs to us," it is wrongly taken; wherever it goes, it remains communal property. But by tilting the pot and putting a little ghee into a plate, and saying, "This belongs to the great elder, the rest belongs to us," and then pouring that back into the pot, it is permissible to take as much as one wishes and go. If the ghee is solid, a mark Having made a mark, even if it is taken that "the portion beyond the mark belongs to the Mahāthera, the rest to us," it is well-taken. And even if there are more or fewer bhikkhus or ghee pots than the stated division, it should be divided by this same method. But if there is one bhikkhu, or even one pot, it is permissible to strike the bell and take it, saying, "This belongs to me." It is also permissible to make it reach little by little, saying, "This first portion belongs to me, this second portion." This method applies to fresh butter and so on. But in that which is clear, like sesame oil, where a mark does not remain, that should be taken out and divided. And all medicines like ginger and pepper, and the remaining requisites for ascetics like bowls and plates, should be carefully considered and divided according to the stated method. The Pāli and the commentaries, having looked at, the wise one; the requisites of the Saṅgha thus, divides carefully. Thus, in all ways, the discourse on the division of requisites is concluded. By those appointed to distribute gruel and so on, to people who come to the place of distribution, half a portion should be given without asking. But by those not appointed, it should be given after asking permission. By an appointed bhikkhu who is careful in giving out small items, to one who is making robes and says, "Give me a needle," two needles should be given: one long, one short. There is no need to ask, "Is this undivided Saṅgha property?" To one who wants a peppercorn, one peppercorn. To one who wishes to set out on a long journey through the wilderness, a pair of sandals. To one who wants a waist-band, a waist-band. To one who comes saying, "My shoulder-strap is old," a shoulder-strap. To one who wants a water-strainer, a water-strainer should be given. To one who wants a water-pot, a water-pot. If there is no cloth, the water-pot should be given with a cloth. To one who asks, "I will put on an outer-robe for a guest," enough for a kusī and a half-kusī. To one who comes saying, "There is not enough for a maṇḍala," one maṇḍala should be given, or two half-maṇḍalas. Dv These circles should not be given to one who asks for them. To one who desires a windbreak for protection, a single robe sufficient for the purpose should be given. To a sick person who desires ghee, fresh butter, etc., one medicine should be made into a measure of one nāḷi, and then a third portion of that should be given. Having given it thus for three days, when the nāḷi is complete, from the fourth day onwards, it should be given after asking the Saṅgha. Even for a lump of jaggery, a third part should be given for one day. When the lump is finished in this way in three days, thereafter it should be given after asking the Saṅgha. The rest is clear everywhere. The discourse on fortnightly meals, etc., is finished. The commentary on the chapter on dwellings is finished. 7. The Chapter on Schism The Story of the Ordination of the Sakyas 330. In the Chapter on Schism, "abhiññātā abhiññātā" means "well-known, well-known," or "pākaṭā pākaṭā" (manifest, manifest). Sakyakumārā (Sakyans) refers to Kāludāyi and others, the ten messengers along with their retinues, and many other people. "Amhākaṃ" means "among us"; or it is said to mean "of our family." "Gharāvāsatthaṃ anusāsissāmīti" means "I will instruct you in what is to be done in household life." "Udakaṃ ninnetabbaṃ" means "it should be done so that the water is even everywhere." "Niddhāpetabbaṃ" means "grass should be pulled out." "Bhusikā uddharāpetabbā" means "the fine chaff mixed with grain, the husks, should be removed." "Opunāpetabbaṃ" means "the fine chaff should be removed." "Tvaññeva gharāvāsatthena upajānāhīti" means "you yourself understand the purpose of household life." In "Ahaṃ tayā yathāsukhaṃ pabbajāhīti" (I, with you, may you ordain as you please), the meaning should be understood thus: "Ahaṃ tayā saddhiṃ pabbajissāmīti" (I will go forth with you) —desiring to speak quickly out of the affection of a friend, but then having his heart drawn back by the lure of royal splendor, he was unable to say the rest, having only said "Ahaṃ tayā" (I, with you). 331. "Nippātitā" means "sent forth." "Mānassino" means "full of pride"; it is said to mean "dependent on pride." 332. "Yassantarato na santi kopā" means "in whose mind there are no angers, because they have been uprooted by the third path." And since "bhava" is prosperity, and "vibhava" is adversity; similarly, "bhava" is This is growth, non-existence is loss; Existence is permanence, non-existence is annihilation; Existence is merit, non-existence is demerit; Non-existence and non-becoming are essentially the same, Therefore, in the phrase "transcending this existence and non-existence," that which is called existence and non-existence is of many kinds, such as success and failure, growth and loss, permanence and annihilation, merit and demerit; It should be understood that the meaning of "transcending this existence and non-existence" is to transcend it by the four paths, as appropriate, in that particular way. "They do not experience" means they do not attain;