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"Venerable sir, may the Blessed One accept my gruel." Therefore it is said: "Then that old ascetic, after that night, having prepared much gruel, offered it to the Blessed One." "Even though they know, Tathāgatas ask," and so on, is as stated. "Kutāyanti" means "from where is this?" The rest here is clear. 304. "Having given a tenth part" means having given the tenth portion. Therefore it is said: "Having made ten shares, one share is to be given to the landowners." The commentary on the story of the Old Ascetic is finished. Commentary on the Discourse of the Four Great References. 305. "Parimaddantā" means examining thoroughly. "Pattuṇṇa" is cloth produced in the Pattuṇṇa country. It is said in the Abhidhāna-kosa that it is a kind of silk. In the country of China, it is And cloths produced in the Mara country, Chinese and Soma cloths. Silk, wool, and so on, three kinds, are suitable for silk, being made of threads by creatures. A miraculous robe, produced by the power of merit of "Come-monks." That is one of the linen and so on, thus it is suitable for them. A robe given by deities is a divine gift. That, produced on a wish-fulfilling tree, is like the cloth given by the deity-maiden Jālinī to the Elder Anuruddha. That too is suitable for linen and so on, being one of them. The two cloths are mentioned only by name of country, this is merely to show their nature, not to exclude others, as even silk and wool cloths are mentioned only by name of country. "Tumba" means vessels. "Fruit tumba" means gourd and so on. "Water tumba" means a water-scooping basket. "Kilañja-umbrella" means an umbrella made by weaving with bamboo strips. "Mixed juice" means juice that is mixed. "A drink is received" means a drink like mango juice and so on is received, that is permissible even at improper times because its juice is not mixed. "With that received on that day" means with that which is for seven days and received on that day. The rest here is easily understood. The commentary on the discourse of the Four Great Authorizations is concluded. The commentary on the section on Medicines is concluded. 7. The Kathina Section Commentary on the discourse on the permission for Kathina 306. In the Kathina Section, "by way of the head" means by way of the main part. "Kathina means firm, due to its ability to include the five benefits" — this meaning is stated in the glosses. "It will be for them" is appropriate; the word "for them" is appropriate, without saying "for you." "Those who are truly Kathina" means: not only for you, but also for others who are truly Kathina, it will be for them. "Going without informing" means going to families without asking, in the manner stated in the training rule on conduct. "Robe of a deceased" means a robe belonging to a deceased person. "Brought by its produce" means brought by the monastery's property, such as fields and land. "Having invited at the first invitation" — this means without breaking the rains retreat This is said to show the state of having resided for the Rains, because even those who have resided for the Rains, though not invited due to an obstacle, can spread the Kathina. Therefore, without saying "or those not invited," only this much is said: "or those whose Rains residence is broken, or those who have gone to the latter part, do not obtain it." Even those who have resided for the Rains in another monastery do not obtain it. The meaning is that those who have resided for the Rains in another monastery, in a different boundary, do not obtain the Kathina spreading in this monastery. "Khalimakkhitasāṭaka" is said with reference to an unworn cloth. "Dānakammavācā" means the formal declaration for giving the Kathina cloth. "It is not allowed not to do it" indicates that for one who does not do it out of disrespect, there is an offense of wrong-doing. However, only one formal declaration is valid. Only one formal declaration, spoken at the time of giving the Kathina spreading cloth, is valid. Furthermore, when another cloth is given to him, there is no need to give it with a formal declaration; a mere announcement is sufficient – this is the intention. 308. "Mahābhūmika" means a great extent; it is said to be very extensive due to having twenty-four aspects. "Pañcaka" means five sections. This method applies to the rest as well. "Paṭhamacimilika" means one's own usual inner garment, other than the Kathina cloth. In the commentaries, it is said: " 'By merely sewing it as a belly-band' is a designation for sewing together firm, old inner garments." In the Mahāpaccari and Kurundi, they say: "The illustration of the spoken word is merely a difference in expression; it is made to show that there is no difference in meaning." "By merely attaching the back-strip" means by merely attaching the strip lengthwise. "By merely attaching the belly-strip" means by merely attaching the strip widthwise. "It is suitable" means it is suitable for a recluse. "By the night-expiable" means by that which has passed the night. The commentary on the discourse on the permission for Kathina is finished. Commentary on the discourse on the seven benefits, etc. 311. This is the Kathina removal that cuts off expectation. It is not mentioned here, meaning it is not mentioned in the Pāli, in the division of the mātikā-pada, after the 'savanantika'. "There" refers to that Kathina removal which transgresses the boundary. "Boundary... 'Tikkantika' is said by some to mean 'one who has transgressed the boundary of the robe-making period'. 'Because the robe-making period has passed outside the boundary, he is a transgressor of the boundary' – this is our understanding. In the 'Sahubbhāra' text, the reading 'he has made the robe' is seen. And if this is so, it is understood that the impediment of the robe is cut off first. But here, in the Parivāra Pāli, it is said: 'two impediments are cut off neither before nor after' (Pari. 415). That does not agree with this. Therefore, the reason for this should be investigated. 312. "The 'Samādāya-vāra' is similar to the 'Ādāya-vāra'; the only difference here is the prefix," it is said in the commentaries. But some say: "One who departs without leaving any of his requisites is called 'departing having taken all' (samādāya pakkamati)." Again, in the 'Samādāya-vāra' the same ones are shown – this is the connection. Since the 'departure-ending' kathina withdrawal is not possible for an unfinished robe, "as far as possible" is said. For the 'departure-ending' kathina withdrawal is spoken of only in terms of a finished robe, as it is said: "A bhikkhu, having spread the kathina, takes the finished robe and departs." Therefore, it is not possible for an unfinished robe. Thus, only six withdrawals are shown there. Here is the explanation of the 'vāra' (modes) from the beginning: There are seven 'ādāya-vāra' (taking modes). Similarly, seven 'samādāya-vāra' (taking-all modes), making two sets of seven modes. Then, excluding the 'departure-ending' mode, for an unfinished robe, two sets of six modes in the 'ādāya' and 'samādāya' ways. After that, three sets of three modes are shown: 'completion', 'final completion', and 'destruction-ending'. Among these, the first set of three occurs within the boundary, without touching upon the rule "I shall go, I shall not go," but only outside the boundary, as "I shall not go." Therefore, the 'departure-ending' and 'boundary-transgressing' withdrawals do not apply there. The second set of three occurs within the boundary as "I shall not go." The third set of three occurs specified by the term 'unanounced'. In meaning, it agrees with the first set of three. And by 'unanounced' means 'unanounced' in the sense of "I shall go, I shall not go," and... is the meaning of 'niyamitena'. After the third triad, the fourth triad, which can arise, arises within the boundary by the specific phrase "will go forth." And when thus connected, it is not contradictory with the others, like 'savanantika' (hearing's end), so it should be understood that it became a hexad, not a fourth triad. Thus, three triads and one hexad— this is the first set of fifteen, it should be understood. 316-320. From that, this same set of fifteen was made into the second set of fifteen, called 'samādāyapannarasaka' (set of fifteen by undertaking), by a specific prefix. Again, "taking the unfinished robe," is the third set of fifteen, and "having undertaken," is shown as the fourth set of fifteen. Thus, four sets of fifteen should be understood. Among these, in the first and second sets of fifteen, a completely unmade robe is intended; in the other two, it is an unfinished one, it should be understood. Beyond that, by the method beginning with "he departs with the hope of a robe," one turn is made by way of completion, non-completion, destruction, and cutting off of hope. This is one tetrad. Therefore, the previously mentioned triads and the three triads that cut off hope— this should be understood as the 'anāsāyadvādasaka' (twelve without hope). In the subsequent 'āsāyadvādasaka' (twelve with hope), although the first twelve is obtained, it is undifferentiated, so making that one twelve implicitly understood, to show it specifically, from the beginning, "will go forth within the boundary" is stated. That is for the purpose of making room for the phrase "he hears having gone outside the boundary" in the second tetrad, and for 'savanantika' and so on in the third tetrad, it should be understood. This twelve, however, though obtainable even without hope, is not shown by making it implicitly understood by this, it should be understood. Thus, here, two sets of twelve should be extracted. In the 'karaṇīyadvādasaka' (twelve to be done) too, as shown, the implicitly understood 'anāsāyadvādasaka' and the 'āsāyadvādasaka'— these two sets of twelve should be extracted. 321-322. Since in the 'disaṃgamikanavaka' (nine for one going to another direction), by the very phrase