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only the declaration is the measure, not the causing to take. But the Vinaya-holders say, "Even if it is declared, 'The Sangha will give a set of three robes to each of those who have entered the rains-residence in our monastery,' etc., if it has not been divided, one who has wandered away does not obtain it, because it is stated, 'taken after performing the declaration,' and because it was previously stated, 'wanders away when it is not divided.'" "By way of requisites" means "the rain-residence taken by way of requisites, whether from a householder or another." is written. "Only one cloth should be given," it is written, "so each person seated there receives one cloth." The second part is the elder's share. The first part is known to have been taken by the elder in another way. Explanation of the Story of Upananda 320. Within three years: within the period of three years. A nail on an elephant: an elephant's nail. The nail of a palace is its lower boundary. By the arrangement made by laypeople: "They are allowed to sit only on what is spread and given by laypeople; a bhikkhu should not spread it himself and give it away, nor should he have it spread by the Sangha," it is written. Explanation of the Story of Undisposable Things 321. The statement, "It should not be disposed of by the Sangha, or by a group, or by an individual," supports the statement in the Aṭṭhakathā: "Whatever light article is disposable, divisible, and belongs to the Sangha, if a group resides in that dwelling, or an individual, what is disposed of by the group or the individual is like what is disposed of by the Sangha." Otherwise, the mention of group and individual here would be meaningless. Arañjaro is a water jar, alañjalo, meaning one that holds much water. "Made like a round jar, with a slightly long mouth, showing a division in the middle," it is written. Five: by means of the eye of flesh, the divine eye, the eye of wisdom, the eye of the Buddha, and the all-seeing eye. "A heavy article with a heavy article" is said referring to what is movable. To put away the bowl and robe: on a bed made with a roof. Vaṭṭaloha is of yellow color. It is not proper to use it for personal use: it is not proper for an arriving guest to have his name written by the attendant, take it, and use it as he pleases, without giving it away. "By the arrangement made by laypeople: they take it and give it until their work is completed," it is written. Sikhara is what they cut while wandering around. Pattabandhako is one who makes the knot, etc., of the bowl. "They also say that paṭimāna is one who makes a bowl of gold, etc." "Aḍḍhabāhū: from the elbow down to..." "a shoulder-peak" is written. Starting from this Pāli text. Daṇḍamuggara is that by which dyed robes are beaten. Because it is said 'Paccattharaṇagatika' (belonging to coverings), and because it is said "that too is heavy property," they say that by the word 'api' (also), all coverings like cloaks are heavy property. By this very Sutta, others, stating a different meaning, say "coverings like cloaks are not heavy property, but divisible; only coverings given for lodging are heavy property." This should be investigated. Gaṇṭhikā means a robe-knot. Bhañcaka is a kind of arrow. Elucidation of the Story of Giving New Work 323-4. Even by merely making a bolt-fastening, a needle-door. "Kapotabhaṇḍikā" is written as "a ring to be placed on top of the roof-ridge, or to be placed beneath the back-ridge of a thatched house, or wood that has gone to both ends." "Kārantara" means at that time, a re-entry, a dwelling in a lodging previously used for a verbal declaration. But it should be understood that it is not a re-entry. It should be understood that a lost dwelling is not a prohibition everywhere. Because doors, windows, etc., cannot be given away after being removed, it is said, "they must be returned." Some say that because the monastery would collapse if one gave away rafters, etc., it is said, "the value should be given," and so on. It is written, "If residents naturally place them on the ground for no purpose, there is no offense for them either." It is written, "Doors, windows, etc., even if not fully finished, should not be left uncovered and not looked after." Elucidation of the Story of Authorizing Sangha-Meals, etc. Elucidation of the Story of Designated Meals 325. Which is the usual custom for the dining hall, which is the place for designating meals. "But what is given" means, showing how that donor gives, he says, "From the Sangha, venerable sir," and so on. "Ekavaḷañja" means to be used through one door. Regarding "Ticīvaraparivāra" (the three robes and their accessories), it is written here, "If someone else, like one who receives only water, does not receive a designated meal but receives many kinds of things like clothes, it belongs to him." "Udde "Give to my co-residents!" having said this, because it was taken and brought, it does not become dedicated to the Sangha, because it went into his own hand. Therefore, it is said that all should divide and eat it in the manner stated by them. Or a portion by turn, or a portion fixed by rule. It is written: "A 'false fixed portion' is when even what should not be taken is taken." And it is written: "Even when a delicious food portion is taken without knowing and mixed, one should act in the same way." If the plate-bearers carry it away for theft, the neck of the one who ordered it is at stake. Regarding "setting aside even an expired fixed portion," it is written: "If alms are received on that very day, it is said that they are not received from the next day onwards." Afterwards, even if "Let the whole Sangha partake" is not said, it should be divided and partaken. It is written: "An invitation to the Sangha is when it is given by saying 'Take food for so many bhikkhus,' without saying 'Designate so many bhikkhus from the Sangha and give it.'" Description of Invited Food "By turn" means by the turn as received. "Interrupting" means without saying the phrase "Take food." "By reducing the mouthfuls" this method applies only to invitations. But in designated food, the fixed portion stands only at an amount sufficient for one. It is written: " 'Once' means all bhikkhus receive it as long as they reside in that dwelling." Description of Ticket Food Regarding "There is no Sangha gain outside the boundary," it is said: "If lay followers give to one who is outside the boundary for designated food, etc., they are allowed to take it. Taking it by bringing it to oneself is also permitted. But here, it is not proper in that way." "They do not reach" means even if designated. "A village by turn" means a village to be visited by turn and restraint, due to its distance. "It is only a surplus" means there are also additional gains. "To one who is present" means if most bhikkhus have gone outside the boundary, it should be brought to the one who is present. For by its nature, what is received by one is sufficient for all. If that is not the case, it should be brought to oneself and given. "Whether received or not received." Said in the sense of being connected by words. But what is not brought to the monastery... (etc.)... is not allowable, so the ticket-meal is designated in the monastery. But by him who gave the ticket. "To him" means to one who has taken it and gone. It seems appropriate that the ticket should be taken. In all books, the reading is "should be taken," therefore "by him" means by the one who causes the ticket to be taken. "By reason of being taken by theft, it is not received" - this is the saying, and "cleaning the hut is allowable" - so the islanders say, it is said. "One for the great elder" means the great elder generally does not go from the monastery; others sometimes go. Therefore, if they are of the same kind, he has them brought to himself and then gives them to others. "The ticket-meal received by the elder in the monastery" means the great elder, being left alone in the monastery, thinking "surely all tickets have been brought to me and he is staying," goes to the lodging and eats without remorse, even if he does not see the visiting monks. Explanation of the Story of Fortnightly Meals Referring to the confession of offenses on the Uposatha day, it is said "for those of pure conduct." Caused to be bound by making a writing. "Both the meal for visitors and the meal for travelers" is said with reference to one who, being a visitor, goes away. If even the attendant of the helpless sick eats what is given by him, it must be brought to him too. A lump of jaggery the size of a ripe palm fruit. The Explanation of the Chapter on Lodgings is finished. 7. Explanation of the Chapter on Schism Explanation of the Story of the Six Sakyan Ordinations 330. "Anupiya by name" appears in the singular, but in the locative it is "Anupiyāya." The reading is "Kāḷudāyi and others, ten messengers." It is written: "Not from the lower palace, nor to the lower palace." 332. Formerly, in former times. The reading is "while the king was present" and "while the king was dwelling." 333. Not craving for gain, but craving for sensual pleasures here; these are not causes for the decline of jhāna. But one desiring the virtue of Buddhahood is lost even from jhāna. Is it not a development that has been attained? "Mind-made" means jhāna is mind-made. 334. "Teachers" means group teachers. 339. "Potthanikā" means a knife. 340. "Humans" means men. To show that those who expect protection for more than one night are like this, "These five..." and so on was said. Because it was said, "Protect him before," it was said to show that there is no need for me to protect. "May he deprive the Tathāgata of life by another's attack" – this was said because it came by way of command. "Do not approach" means "Do not approach with murderous intent." "From this" means "from this life." It is written, "Because, or of one who has gone."