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because it agrees even with the Mahāpaccari view. "Ornamental goods" means ornamental goods such as finger rings. "Having dropped a kusa" means having dropped some mark, whether made of split bamboo or palm leaves. "More valuable" is of less value. Even when a blade of kusa grass is pulled out from a part of the granary, the kusa grass is not yet considered to have changed, therefore it is said, "it protects in the removal." "Siveyyaka" means born in the Sivi country. 139. In the story of the hot-bath house, since Elder Ānanda knew that there was no offense there, it is not said, "he had remorse." And since he himself did not report it to the Blessed One, the singular "he reported" is not used. 140. "Vighāsa" means remnants of food or leavings. "Having made it allowable" means having had it cooked. "For self-protection" means for the purpose of protecting oneself from danger caused by that. For lions and the like, overcome by hunger, might even harm those who take what they are eating. "Out of compassion for others" means out of compassion for other beings like lions. For if one drives them away and takes what they are eating to relieve their hunger, there will be no compassion for them. 141. "As in the story of the three-ingredient gruel" is said due to the commonality of false speech. "By those ordered" means by those ordered by the community. "By one ordered" means by one ordered by the owners. "Give a share to another" is said to be "theft of goods" because it was taken by showing a non-existent person. "By another" means by another than the four previously mentioned, such as the community-appointed one. Even if it is said, "Give another share," since it belongs to the Saṅgha, it is taken without basis, therefore it is said, "he should be made to pay the price of the goods as a fine." "Given by others" means given by the community-appointed one, or by the one ordered by him. "If he takes it thus" means if he takes it by saying, "Give another share," or by counting false years. "Well-given" means if one takes lay property given by the owner below, or by the one ordered by him, by saying, "Give a share to another," since there is no other, it belongs to the owner, and thus it becomes theft of goods. Here, however, since it is said, "Give it to him who takes it by saying, 'Give another share,' or by counting false years," when it is given by them in this way, setting aside mere unknown communication, it is neither a pārājika offense nor theft of goods, but is considered well-given. ti. What is the difference between the requisites mentioned among the articles of requisites and the goods mentioned below? That which is fit for use, such as ornaments, etc., but kept in its natural state, without being made into such a form, that is goods. But that which is made into such a form and kept in a suitable manner for use, such as ornaments, etc., that is to be known as requisites. Having transferred, means having removed from its place. A bag, means any kind of bag, such as a sandal-bag. Among those who cause to be brought, goods to be given back, means that even if something belonging to a displeased person is taken, it must be given back, as it is said, "He is pleased with what is taken" (Mahāvagga 356). Since it is said, "It should be divided among those who are present" (Mahāvagga 379), divisible goods reach only the boundary of the precinct, thus it is said, "It is permissible to take only from one standing within the precinct boundary." They say, "Goods to be given back, means if both are pleased, it is permissible to give to the thief or the owner, whichever one arrives." The same principle applies: goods taken with the perception of a rag from a dust-heap are to be given back; with the intention of theft, it is a pārājika offense. In villages, means among the villagers. By the mention of village here, those who live in the village are meant. When they abandon, means when they abandon the village and flee. When people settle again in the country, means when the country folk come back and settle again. Mentioned without distinction, means mentioned generally, without considering the distinction "whether zealous or not zealous." For the meaning here is that if some are not zealous, that which belongs to the Sangha does not become not belonging to the Sangha. Only zeal is the measure, means it is said because the owners are specified. From that, means from what belongs to the Sangha or what belongs to an individual. Designated for a dwelling, this is merely an example; the same principle applies if it is designated for any of the four requisites. By authority, means by one's own authority, such that there is no need to ask permission from another or not to ask permission; this alone is the measure here. To be done at a price, means a dukkaṭa offense according to the value. Nor should it be made with a grave offense. "The neck of one who consumes with authority" means not only here is it a neck, but also below, if given for the sake of gathering a family or with authority, it is a neck. "It is indeed well-eaten" means it is well-eaten because it was done according to the prescribed method, such as sitting inside the monastery and striking the bell. For communal divisible goods, whether they are inside the monastery or outside the boundary, it is not proper for those outside the boundary to divide them after consulting. However, even if they are in both places, it is proper for those inside the boundary to divide them after consulting. Therefore, in all three knot-sections, it is said, "Because it was done in this way, sitting right in the monastery, it is well-eaten." And this meaning will become clear in the commentary on the Khandhaka of the Rains Retreat. 150. In the stories of those who speak what is said, in the Pāli, "yugasāṭaka" means a pair of robes. "Tula" means a hundred palas. "Doṇa" means sixteen nāḷis. "Having made a limit" means having made a limit for as much as is desired, either by value or by requisites such as robes. "Reproach" means from the accusation of fault, "The venerable ones speak without making a limit." 153. "One whose inner self is hungry" means one whose inner being is afflicted by the suffering of hunger. "Dhanuka" means a small bow. "Is tied" means is tied crosswise. "Bitten by a dog" means seized by a dog released by its owners. "Drops it with the stick" means drops it there even before the pig arrives, so that it is not caught. "Goes crushing, goods to be given" means goods worth one pig should be given. For not all pigs going by that path are caught by that snare; only one going first is caught. Therefore, goods worth one pig should be given. "Goes later" means not going by the effort made by him, but going by itself later. This is the same method in similar places mentioned below. "Having lifted and thrown away" means having lifted and thrown away even before. "On the monastery ground" means in the forest area near the monastery. Having requested protection... Having gone to the presence of kings, great ministers, and so on, and having begged for protection without specifying (a particular person). 'Kumīnamukha' means the entrance for fish to enter inside the fish-trap. He throws it into the thicket. 'Bhaṇḍadeyyameva' means the value of the goods for the fish that are to enter inside the fish-trap. 156. 'Paricchinnabhikkhukaṃ' means monks are limited here by twenty, thirty, and so on. 'Therānaṃ' means for the visiting elders. 'Tesampi' means even for the resident monks. 'Paribhogatthāya' means for consumption in the manner of communal consumption. 'Gahaṇa' is to be understood as the remainder of the text. 'Yattha' means in which dwelling. 'Aññesaṃ atthibhāvaṃ' means the existence of other visiting monks. 'Tattha' means in such a dwelling. 'Bhājetvā khādanti' means they eat after dividing, meaning, they eat after dividing even for the visiting monks who have arrived. 'Catūsu paccayesu sammā upanenti' means they properly provide the four requisites, meaning, having sold mangoes and other fruits, they properly provide the four requisites like robes and so on. 'Cīvaratthāya niyametvā dinnā' means given with the stipulation for robes, meaning, given with the stipulation: "The fruits of these trees are to be used only for robes, they are not to be divided and eaten." 'Tesupi āgantukā anissarā' means even the visitors are not entitled, meaning, because they were given with the stipulation for the use of requisites, they are not entitled to divide and eat. 'Na tesu...pe...ṭhātabba' here means that the visitors should divide and eat in the manner stated below. 'Tesaṃ katikāya ṭhātabba' means they should abide by their agreement, meaning, the visitors should abide by the agreement made by the residents, such as: "It is not to be divided and eaten," or "We will take fruits from so many trees," or "We will take so many fruits," or "We will take them within so many days," or "We will not take anything." The meaning revealed by the word "anissarā" (not entitled) in the Mahāaṭṭhakathā is shown in the Mahāpaccariya expanded with "of the four requisites" and so on. In 'Paribhogavaseneva', the word 'eva' (only) is used inappropriately here. It should be construed as: "dividing that very thing for consumption." 'Ettha' means in this monastery. or in the country. "Associated with lodging" means lodging and what is set aside for that purpose. "Of the lowest kind" means starting with the lowest, it is said, "beginning from the lowest lodging." Even in lodging, grass and the like should be given away of the lowest kind; lodging requisites should also be given away of the lowest kind. But what is meant by "it should not be brought about by cutting off the root substance"? In all three knotty points, it is said, "it means that all lodgings should not be given away.