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having first said "give all the Sangha's bowls," even if it is not said afterwards "let the whole Sangha partake," it should be partaken of only after dividing it. Description of the Invitation Meal Story Not saying "designate and give this many bhikkhus from the Sangha" and so on, but having said "take meals for this many bhikkhus" and given, that is called a Sangha invitation. It is proper even for alms-round bhikkhus, because it is said by way of alms, it is proper. By sequence, by received sequence. Having cut off, not saying the word "take the meal." Therefore he said, "by not saying 'meal'." By the summary of mouthfuls, by way of each single mouthful. And this method is only for invitations, not for designated meals. For there, only an amount sufficient for one should be divided; therefore, in designated meals, there is no such thing as a fixed rule for mouthfuls. It remains, it stands. "Once" means, "as long as bhikkhus reside in that dwelling, all receive," it is said in the commentaries. This is the meaning here: "once" is not said referring to one day, but all those bhikkhus who reside in that dwelling. The bhikkhus who have taken on one day, not taking on another day, until all bhikkhus have been fed once, until then, those who know should take and go. Description of the Ticket Meal Story Having bound/recorded, having written. Having given by force, having made them accept by force, even if unwilling. By way of one house. by one householder. Having designated, it means having said, "This belongs to you, and this belongs to you." A village to be received by turn, even if far away, by restraining, it is a turn-village. Those appointed to the monastery-turns are monastery-turn-keepers, those who guard the monastery by turns. Otherness means otherness of faith. They become only benefits, meaning they are extra gains to be given by the Sangha for the protection of the monastery. When received by a new monk of the Sangha, it means when two or three single-person meals, which are given to each one day by day, are received by a new monk of the Sangha in the same manner at his turn. Regarding "having given to whomever is present," it is said in the commentaries: "If most of the bhikkhus are outside the boundary, it should be given to whomever is present, because it is common property, what one receives belongs to all. If even that is not present, it should be given by oneself." Juice-stick means sugarcane juice-stick. Since it is stated in the Visuddhimagga (Visuddhi. 1.26) by making it general, "Even non-food sticks from the Sangha and cooked meals in the monastery are permissible," and since it is not specified "it should be accepted thus, it should not be accepted thus," medicinal sticks and so on are permissible even for alms-round practitioners. However, the intention here regarding "it should not be accepted" when received by way of a stick should be investigated. For if medicinal sticks and so on, received by way of a stick, were not to be accepted, it would not say, "non-food sticks from the Sangha are permissible." From the saying, "extra gain, Sangha meal, designated meal," etc. (Mahāva. 128), "I reject extra gain," it is the meal to be received by way of a stick that is rejected, not medicine. For only fourteen meals, such as Sangha meals, are said by him not to be accepted. Or it should be understood that this is stated here according to the opinion of the Khandhaka reciters. The alms to be given first are the chief alms. Whether received or not received, it means whether obtained or not obtained. For a fixed, small amount of chief alms, even if it was received, it is said to be taken on the next day. For here, the word 'matta' in 'aggabhikkhāmattanti' negates the sense of abundance. Regarding ticket-food, it is designated only in the monastery, and given with reference to the monastery, thus it is said, "if it has not reached the monastery," and so on. There, in the assembly hall, means in the assembly hall in that village. Having brought it to the monastery, it should be taken, meaning, having said so, the food given on that day should be brought to the monastery and taken according to the rule. There, means in that direction. Having taken that, means having taken that ticket for the village-turn oneself. By him, means by him who gave his bowl's village-turn ticket to the traveler. While he has not yet passed beyond, his ticket should be taken, because the ticket reaches only one within the precinct boundary, therefore, while that traveler has not yet passed beyond the precinct boundary, the ticket belonging to that traveler should be made to reach oneself and taken. Regarding "on future days," if it is asked, "how is the coming and not coming of those monks known?" Because the monks who come from here and there assemble in the assembly hall in that village, therefore, their coming and not coming can be known. "In our alms-round village," means in the village of the ticket-food givers. "They come to eat," means they come thinking, "the great elder, being left alone in the monastery, will surely have all the tickets reach him and be there." Explanation of the story of fortnightly food and so on. Food to be given on the four designated fortnightly days is fortnightly food. Here, in "abhilakkhitesu," "abhi" is merely a prefix, the meaning is "on the days to be designated," it is said to be "on the days to be marked, to be noted, to be observed for the purpose of undertaking the Uposatha, listening to the Dhamma, making offerings, and showing respect, and so on." "Tomorrow is the fortnight," it is said, because the fortnightly food is not fixed, "fortnightly food should not be taken today." They write in the books, "tomorrow there will be coarse food in our house," it should be the reading, "there will be fortnightly food." Food to be given on the Uposatha day. for the Uposatha observer. "Nibandhāpitaṃ" means specified as "for such and such a monastery." "Gāhetvā bhuñjitabbaṃ" means it should be received and eaten by those residing in that dwelling, according to the rule. "Taṇḍulādīni pesenti…pe… vaṭṭatīti" means it is permissible because it is food brought for alms. "Tathā paṭiggahitattā" means because it was received in the name of alms. "Pattaṃ pūretvā thaketvā dinnaṃ" means it was given with the bowl filled and covered, saying, "We give you a lump of rice." "Guḷapiṇḍepi…pe… dātabboti" here, "guḷapiṇḍaṃ" should be understood as the size of a palm fruit. The rest here is easily understood. The commentary on the Chapter on Dwellings is finished. 7. The Chapter on Schismatics Commentary on the Story of the Six Sakyan Ascetics 330. In the Chapter on Schismatics, regarding "anupiyāyanti" and so on, where it should be "anupiyā nāmā," the vowel 'ā' has been shortened and a nasal 'ṃ' added, making it "anupiyaṃ nāmā." "Mallānaṃ" means of the Malla kings. "Na heṭṭhā pāsādā orohati" means he does not descend from the upper palace to the lower floor; some also read "heṭṭhāpāsādaṃ." "Anuruddho vā pabbājeyya" should be construed thus. "Gharāvāsatthaṃ" means work suitable for household life. "Udakaṃ abhinetabbaṃ" means water should be brought. "Ninnetabbaṃ" means the brought water should be carried out again. "Niddhāpetabbaṃ" means the weeds that have sprung up here and there should be pulled out and removed. "Lavāpetabbaṃ" means it should be harvested when ripe. "Ubbāhāpetabbaṃ" means it should be carried to the threshing floor. "Ujuṃ kārāpetabbaṃ" means it should be made into a pile. "Palālāni uddharāpetabbāni" means the straw should be removed. "Bhusikā uddharāpetabbā" means the husks, which are stalk fragments cut by the hooves of cattle, should be removed. "Opunāpetabbaṃ" means it should be winnowed in the wind and the straw removed. "Atiharāpetabbaṃ" means it should be taken into the inner granary. "Na kammā" means not works. "Gharāvāsatthenāti" is the instrumental case used in the sense of purpose. "Upajānāhīti" the prefix "upa-" is merely a prefix. Therefore, it says, "Understand the purpose of household life." "Jānāhīti" here means "practice." to be obtained. Unwillingly means not wishing. 331-332. That which does not turn back means from which there is no turning back. Gone to a solitary dwelling means, as stated in the Udāna Commentary (Ud.A. 20), "excluding the village and its vicinity, the rest is forest" (Pārā. 92). The forest and the root of a tree, excluding these, any other dwelling place suitable for a renunciant, such as a mountain cave, is intended here as a "solitary dwelling" due to the absence of crowds. Alternatively, any dwelling that is secluded due to the absence of sounds which are hindrances to jhāna should be understood as a "solitary dwelling." He went to that solitary dwelling. Frequently means abundantly. He uttered an exclamation means that venerable one, whether he went for a day-dwelling in the forest or for a night-dwelling, mostly spent his time in the bliss of fruition attainment and the bliss of cessation attainment. Therefore, referring to that bliss, and having disdained the fearful and distressing royal bliss he had previously experienced, he uttered an outburst of joy, arising from knowledge accompanied by gladness, saying, "Oh, what bliss! Oh, what bliss!" Those bhikkhus said this to the Blessed One means those many bhikkhus, being in a state of upliftment, said this to the Blessed One with the intention of supporting him, not out of complaint. Without doubt means without uncertainty, meaning certainly. Those bhikkhus, being ordinary people, did not understand the venerable one's exclamation referring to the bliss of seclusion, and so they spoke thus. Recalling means remembering with weariness. A certain one means a certain bhikkhu whose name and clan were not well-known. He addressed means he commanded those bhikkhus, wishing to make them understand. So be it means acceptance of the words, meaning good. In "Yes, venerable sir,"