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for those without food and drink. Sovaggika means conducive to heaven. 359. Aṭṭhapadakacchanna means with the form of lines on a dice-board, called aṭṭhapadaka. 362. In Pāli, nadīpāraṃ gantu means a monk's going to the other side of the river occurs is the meaning. Aggaḷaguttiyeva pamāṇa means even when placing with these four reasons for depositing, it is proper to place only in a monastery with a bolt-guard is the intention. Nissīmāgata means having exceeded the time limit called the rainy season, that is not a rainy-season robe is the meaning. The commentary on the story of dyeing robes, etc., is finished. Commentary on the story of the production of Sangha robes. 363. Pañca māsa means a word used in the sense of absolute connection. Vaḍḍhiṃ payojetvā ṭhapitaupanikkhepa means from the deposited fund placed by donors having applied interest for the purpose of the rainy season residence. "For the Sangha that has resided here during the rains" this is merely an expression. But even without the word "here," if it is said "we give to the Sangha that has resided during the rains," the same principle applies. Anatthatakathina (for whom the Kathina is not spread) also obtains five months, because it arises in the sense of a gain for the rainy season residence, for one who has resided during the rains, even if the Kathina is not spread, five months are obtained. For it will be said: "From the month of robes until the last day of winter, we give the rainy season residence (robes)" - when this is said, whether the Kathina is spread or not spread, it is for those who have resided in the past rainy season... it obtains.” (Mahāva. Aṭṭha. 379). “From that point onwards” means from the fifth month onwards, from the first day of the hot season onwards. “Why? Because it arose in the back season” – this should be understood immediately after “or in the coming year.” However, in the books, it is written immediately after “even for one whose kaṭhina is not for benefit, it obtains for five months,” “Why? Because it arose in the back season.” That is a mistaken writing, because it is said “even for one whose kaṭhina is not for benefit” with reference to what arose in the back season. For it is said “even for one whose kaṭhina is not for benefit” with reference to the completed rains-residence, and what arose in the back season does not obtain only for the completed rains-residence, but obtains for all those present. Therefore, it will be said: “If, however, he speaks thus from the first day of the hot season, it obtains for all those present there. Why? Because it arose in the back season.” (Mahāva. Aṭṭha. 179). “Duggahitāni” means not taken. The meaning is “belonging to the Saṅgha.” “Itova” means from what is to be given to the elders, or it means “now.” The commentary on the discourse concerning the arising of Saṅgha robes is finished. The commentary on the story of Upānanda the Sakyan son 364. “He causes the dawn to rise by turns for seven days” – this was said to show that he resided in two dwellings even in one monastery, in the manner of what is to be done in monasteries with different boundaries, for he has resided there by merely causing the dawn to rise, but not for the purpose of avoiding the rains-residence break. Even within the upacāra boundary, wherever he causes the dawn to rise, even if he has not entered the dwelling he has taken, he is considered to have completed the rains-residence. But he is not considered to have resided in the dwelling he has taken, and if he causes the dawn to rise there, then he has resided. Therefore, it is said, “he resides more in the former,” and by this, it is shown that even if he causes the dawn to rise by turns for seven days in the other, he is considered to reside less, not not to reside. “Nānālābhehi” means by various separate fixed rains-residence gains. “Nānūpacārehi” means by various precincts, various by the doors. "By monasteries within one boundary" means by two monasteries enclosed by one wall, being within one precinct boundary. "The seizure of lodgings ceases" means what was first seized ceases. "There" means where the seizure of lodgings has ceased, there. The commentary on the story of Upananda the Sakya son is finished. Commentary on the story of the sick person 365-6. "He made the ground clean" means he had the soiled place on the ground where the sick person lay washed and plastered with fresh earth. "Unable to apply medicine" means unable to do even the method mentioned by others. In the Pāli, regarding the giving of robes to attendants of the sick, since novices do not have the three robes formally designated, "robe and bowl" etc. is said everywhere. Even if it is worth a thousand, it should be given only to the attendants of the sick, is the connection. The commentary on the story of the sick person is finished. Commentary on the story of the deceased's property, etc. 369. "Other" means other than robes and bowls. "Of little value" means inferior due to being very old, etc. "From that" means from the remaining requisites. "All" means the bowl and the three robes. "In each place, it belongs to the Sangha" means in each monastery, it belongs to the Sangha. In the Pāli, "not to be given away, not to be divided" means it is allowed to be the property of the Sangha of the four directions, both present and future, and not to be given away or divided by anyone. 371-2. "Made of Akka stalks" means made of Akka stems. "Akka cloths" means cloths made from Akka bark, meaning items that are like rags and are minor offenses. "Or in the middle of a two-layered robe" means they should be given by making a layer in the middle of what becomes a three-layered robe when finished. 374. Since it is said "when there are suitable recipients," it should be understood that even if it is divided without being given when there are no recipients, it is still well-divided. 376. "The water of donation is the measure" means first they pour water, saying "I will give this many robes," and then they give them. The intention is that those by whom it is received are the recipients. "In the other ocean" means in Jambudīpa. Indeed, with reference to Tambapaṇṇi Island, thus it was said. The explanation of the story of the property of the deceased, etc., is finished. The explanation of the story of the eight requisites. 379.It is said in the manner of personal designation: when it should be said "a gift for the boundary," etc., "he gives to the boundary," etc., is said by personal designation. By "Moreover," etc., it shows that even the second throwing of a clod of earth, outside the place suitable for enclosure, which is the first throwing of a clod of earth, is indeed an inferred boundary. Even the place of permanent assembly, etc., should be taken as being at the end. In the world, like village boundaries, etc., there is no such thing as a "gain boundary" separately known. By whom is this permitted? It says: "Not by the Perfectly Enlightened One," etc. By this, it shows that it is not established by the dispensation's usage, but only by worldly usage. "A country's demarcation," this is said according to the meaning of the word "boundary" as commonly known in the world. But all that is within the demarcation should be taken as the country's boundary; the country itself is the country's boundary. Thus also in the case of kingdom boundaries, etc. Therefore it says: "the place where authority prevails," etc. "For one who has gone to the middle of the earth," this is said because it is a broken boundary up to the water's edge. But in inferred boundaries, etc., in unbound boundaries, it does not extend to those standing everywhere on the earth below, but only extends to those standing in places suitable for entering wells, etc.; in the manner stated in the boundary story below, the state of being within that respective boundary should be understood. But what is given within the world-system boundary extends even to those standing in the water that supports the earth, because the term "world-system" applies everywhere. "Inhabited by the Buddha" means inhabited by the Blessed Buddha. "A share of food" means a regular gift. "It is due" means it proceeds. "By them" means by those bhikkhus in whose presence he gives. "But in the second share, he ascends the elder's seat" means: having given a share to all, including the new monks of the Sangha, once, if the robe is not exhausted, to give to all again, in the second share, it is given to the elder. "It is due even to the rag-robe wearers," here they state the reason that "we give to you" was not said. If so, even if "we give to the Sangha" is said, it would be due. where, "We give to the bhikkhus, We give to the elders, We give to the Sangha" by this statement, no distinction is seen. The reason for this should be investigated here. "It is fitting to wear" - this is fitting for the rag-robe wearers. But when it is said, "I give to the Bhikkhu Sangha and to the bhikkhunis," it should not be divided in the middle and given. Here, because on the bhikkhuni side, the Sangha is not individually specified, it is concluded that the donor's intention is to give a share according to the number of bhikkhunis. And similarly, the donation is appropriate only when given by counting the bhikkhus as well. Otherwise, it would not be understood how much should be given to the bhikkhus and how much to the bhikkhunis. Therefore, the statement "to the Bhikkhu Sangha" is similar to the statement "to the bhikkhus," so it is said, "It should be given by counting both bhikkhus and bhikkhunis." Therefore, it is said, "The individual... etc. ... is not included by the term 'Bhikkhu Sangha'." Because by the word "Bhikkhu Sangha," only bhikkhus are included, but the individual is separately included by "and to you," his non-inclusion there should be seen. The meaning is that it is similar to the place where it is said,