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"He makes the dawn rise by the turn of seven days" - this is merely a saying, due to the absence of a seven-day duty in one monastery. "This" means a gift with one intention. In "by various gains" and so on, "various, separate gains are in these" means various gains, two monasteries, by those various gains. "Various, separate precincts delimited by walls and so on are for these" means various precincts, by those various precincts. "By monasteries within one boundary" means by two monasteries in a boundary of one precinct. Commentary on the story of the sick person 365. "Palipanna" means sunk, smeared. "Having raised up" means having lifted up. "Samānācariya" - here, even if there is one pupil and one fellow-dweller of one teacher, they say even these are mutually of the same teacher. 366. "He is unable to prepare medicine" means when the doctor says, "take this and this medicine, prepare it with this, and give it," he is unable to do so. "To remove" means to take out, to throw away. Commentary on the story of the deceased's property 367-369. "When a bhikkhu has died" - here, the word *kālakata* indicates a state, so he says "by the act of dying." "To the Saṅgha here and there" means to the Saṅgha in that and that monastery. Commentary on the story of the production of robes when the Saṅgha is split 376. "But where the water of dedication is the measure" - the meaning is that in which country bhikkhus become owners of the donated property even by merely taking the water of dedication. "Beyond the ocean" means in Jambudīpa. 378. "He determines the robe of the deceased" While going on the road, hearing of his death, if in a non-monastery place, within twelve cubits, and knowing the absence of other bhikkhus, he resolves, "This robe belongs to me," it is rightly resolved. Description of the Eight Robe Matrix 379. "Said in the manner of personal resolve" means that what should be said as "given to the boundary" etc., is said as "he gives to the boundary" etc., in the manner of personal resolve. "Demarcated by a place worthy of enclosure" indicates that the area within the first clod-fall from the permanent assembly place of an unenclosed monastery is the upacāra boundary. Now, to show that the area within the second clod-fall is also the upacāra boundary, "furthermore" etc., is begun. The permanent assembly place should also be taken as a boundary. The entry of bhikkhunīs into the monastery, asking about lodgings, announcing parivāsa and mānatta, cutting off the rains-residence, taking nissaya and lodgings, etc. – all this should be understood in terms of this very upacāra boundary. A boundary established for gain is a gain boundary. This is the difference in what is given in the samānasaṃvāsa and avippavāsa boundaries: what is given saying "I give to the avippavāsa boundary" does not extend to a village place. Why? Because it is said, "excluding the village and the village precincts." But what is given saying "I give to the samānasaṃvāsa boundary" extends even to those staying in the village. "Inhabited by the Buddha" means inhabited by the Buddha, the Blessed One. "In one" means in one monastery. "Distribution" means a distribution of gifts. "Is current" means is in effect. "It is current even for paṃsukūlikas" means that because it is said "we give to the bhikkhus, we give to the elders," without saying "we give to you," it is current for paṃsukūlikas. "Already considered" means already considered for sandals, bags, etc. "Half should be given" means that of what is given to both Sanghas, half should be given to the bhikkhus and half to the bhikkhunīs. Even if there is one bhikkhu or one bhikkhunī, even to an unordained person, half should be given. "To the bhikkhu Sangha and to the bhikkhunīs, to you..." But when "and" is said, a person does not receive separately. This should be understood by the authority of the commentaries alone. No special reason is found here. For just as when "I give to both the Sangha and you" is said, a person receives separately, being included by general and specific terms, so too here, when "to the Bhikkhu-Sangha and you" is said, due to the presence of general and specific terms, it is understood that a person should indeed receive separately as an individual. Therefore, the words of the commentaries are the authority here. "He receives only one from the place of reaching" means he receives only one share from the place reached by his seniority in robes. The reason for that is stated: "Why? Because it is included by the term 'Bhikkhu-Sangha'." The meaning is that the individual is also included by the term 'Bhikkhu-Sangha'. Even when "he takes for the Bhikkhu-Sangha" is said, it is stated because such lay service as "it should be taken" does not exist. "The experts in characteristics say" – this is a concluding statement. But it is said thus because it is not found in the commentaries. "Outside the precincts... and so on... it reaches all" means it reaches all who have completed the Rains Retreat anywhere. Therefore, in the Mātika commentary it is also said: "If, standing outside the precincts, one says, 'For the Sangha who have completed the Rains Retreat,' it reaches all who have completed the Rains Retreat anywhere and are present." But in the Gaṇṭhipadas (glosses) it is said: "Because it is said while standing in an unsuitable place for the Rains Retreat, it reaches all, both those who have completed the Rains Retreat and those who have not." That should not be accepted. For when "I give to the Sangha who have completed the Rains Retreat" is said, it does not reach those who have not completed the Rains Retreat. "He says thus" means he says, "I give to the Sangha who have completed the Rains Retreat." "He came to receive instruction" is said because from the time he came with the intention of receiving instruction, even if he had not previously received instruction from him, he entered into the state of being a pupil. The rest here is easily understood. Description of the Discourse on the Eight Robe-Matrices. The non-offense section is finished. The explanation of the Robe Chapter is finished. 9. The Campeyya Chapter Explanation of the story of the monk of Kassapa clan 380. In the Campeyya Chapter, in a city named Campā. For in that city, in its parks, ponds, and other places, Campaka trees were abundant, therefore it came to be known as "Campā". "On the bank of Gaggarā's pond" means that not far from that city of Campā, there is a pond called "Gaggarā" because it was dug by a queen named Gaggarā. On its bank, all around, there is a great Campaka grove adorned with blue and other five-colored flowers. In that grove, fragrant with the scent of flowers, the Blessed One dwells. Referring to that, it is said, "on the bank of Gaggarā's pond." "Tantibaddho" (bound to duty): "Tanti" is called activity; "baddho" (bound) means engaged, zealous, diligent. The meaning is: in that dwelling, he makes unmade lodgings, repairs old ones, and is in charge of those that are made. Therefore it is said, "bound to duty because of what is to be done in that dwelling," meaning diligent in the work to be done. Explanation of the discussion on actions flawed in motion, etc. 385-387. "Paṭikkosantesu" means "when they object." There is no omission or alteration because a ñatti-kamma (motion-action) must be done with only one ñatti (motion), so omission is not possible from that. And because there is no proclamation (anussāvanā), there is no alteration by later proposing a ñatti or by doing it with two ñattis. Explanation of the discussion on actions by a group of four, etc. 389. One who has undergone the act of suspension (ukkhepanīya-kamma) is one who lives in different communion due to the act; one who follows the suspended (ukkhittānuvattako) is one who lives in different communion due to doctrine. Explanation of the discussion on the two kinds of expulsion, etc. 395. "Expulsion of one who is not qualified" (appattonissāraṇaṃ): here, the act of expulsion (nissāraṇa-kamma) is permitted only for those who corrupt families. And this one, described as "he is foolish, incompetent," etc., is not a corrupter of families, therefore he is called "not qualified." If so, how is he well-expelled? Even though he possesses foolishness, incompetence, etc., in the chapter on acts, it is said, "If the Saṅgha wishes, it may... should perform the act of expulsion" (Cūḷava. 27) because it is said. Therefore it is said: "If that... (etc.)... therefore he is well expelled." There, "that" refers to the act of expulsion. "He" is indicated by "fool" and so on. "By the distinctive characteristic" means by the characteristic of being a defiler of families, which is distinctive to the act of expulsion. Having shown the meaning here, in "If the Saṅgha expels him, he is well expelled," in terms of the intended act of expulsion, now, if "If the Saṅgha expels him" implies expulsion by way of the act of reproof and so on, then to show the meaning by way of contrast that "he is well expelled" by way of reproof and so on, having attained expulsion, the meaning is again stated by citing "If the Saṅgha expels him." "Anapadāna" means there is no cutting off, no breaking off, no end of the offense for him. Expulsion is permitted even by a single factor, as permitted in the section on acts. The rest here is easily understood from the Pāli text and the commentary. The explanation of the discourse on the two kinds of expulsion and so on is concluded. The explanation of the Campeyya Section is concluded. 10. The Kosambaka Section Explanation of the Discourse on the Kosambaka Dispute 451. In the Kosambaka Section, he saw an offense, saying, "If there is an offense, I will declare it," out of docility and desire for training. He said this with the intention that the side of "there is no offense" is also possible here. But that was indeed an offense.