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are taken as the general characteristic of the 'apalokana' action, it shows the definition: "Its characteristic is action itself, thus 'kammalakkhaṇa'." And this should be understood as the basis for the remaining actions mentioned, like the remaining aggregates and sense bases, such as the aggregate of formations, phenomena, and sense bases. Therefore, it will say: "This is the determination of the characteristic of action, even outside the Pāli text," and so on. Just as here, so too above, in the ñatti-actions and so on, the characteristic of action is stated, this should be known. But in the Sāratthadīpanī, it is said: "Action itself is the characteristic, thus 'kammalakkhaṇa'." "Like actions of removal, expulsion, or 'bhaṇḍukamma', being an action, it does not obtain another name; being only an action, it is characterized. Therefore, it is called 'kammalakkhaṇa'." But in the Vajirabuddhiṭīkā, it is said: "It is the basis for this 'apalokana' action; this is the meaning that the 'apalokana' action thus proceeds." "Action itself is the characteristic, thus 'kammalakkhaṇa'." "Like actions of removal, expulsion, or 'bhaṇḍukamma', being an action, it does not obtain another name; being only an action, it is characterized. Thus, 'kammalakkhaṇa' is like a strong support." "Indeed, every specific condition, free from the characteristics of cause and condition, is included therein." "Its performance" means the procedure for performing the 'avandiya' action. "It should not be venerated" – by this, it shows that there is an offense of wrong-doing for one who venerates. This should be understood. Indeed, just like trampling after knowing the agreement made by the Saṅgha, for one who disrespectfully transgresses the Saṅgha's resolution, there is certainly an offense. 255. "But this is obtained even by the Bhikkhu Saṅgha" – because it is taken merely as a characteristic of the 'avandiya' action, the characteristic of action is indeed obtained even by the Bhikkhu Saṅgha. The place for distributing tickets is called 'salākagga', which Places for distributing food for the sick are called the foremost places for gruel and food. Indeed, in these places, the entire Sangha gathers as if for the Uposatha. The act is not a factional act. "We did not know this," those complaining afterwards do not exist. But if done in a broken boundary, they do complain. Indeed, Sangha property, when announcing to give robes and the like, in the area of the conventional boundary, it must be done only after gaining the consent of all. But if any unsuitable person obstructs the lawful announcement, that (act) by means of a stratagem, by making him go outside the conventional boundary, or by entering a broken boundary, it is permissible to do it. With reference to which "he performs the act of announcement" is shown generally, to show that act of announcement in its specific form, it is said "a robe not yet cut," etc. If a robe must be given only after announcement, then what is the purpose of the appointment of a small dispenser? (To this) it is said, "But by a small dispenser," etc. "A nāḷi or half a nāḷi," this is showing the measure to be given daily after announcement. By this, only what is sufficient for sustenance should be announced, it shows that not more. "Only for one day," etc. this is showing the limit to be given for ten or twenty days, only on one day. By this, "for as long as one lives," or "until one recovers from illness," it shows that it is not permissible to announce in this way. "Debt hindrance" means it is permissible to give a debt item, this is the connection. And that (debt) for one hindered by creditors, who is conscientious, virtuous, and helpful to the Dispensation, having determined a suitable amount of permissible goods, should be given by the bhikkhus after announcement, but not a thousand or a hundred thousand, a large debt. Indeed, such (a large debt) by the practice of alms-round, by all bhikkhus, should be sought out and given to such a bhikkhu. "An umbrella or a railing," here, "railing" refers to the square structure above the cetiya. "Umbrella" refers to the top structure made by showing rings above that. This is stated in the Sāratthadīpanī (Sārattha. ṭī. Parivāra 3.495-496). Above the cetiya... As expenditure: from the things placed by the stewards, having used them for growth for the maintenance of the cetiya. Also by the Sangha: not only from that produce, but also from the things given by the donors for the four requisites of the Sangha, this is the meaning. It is not proper to make a Sangha meal: the intention is that it is not proper to have a Sangha meal made, like a Sangha meal made even by those giving great offerings. Because it is said "it is agreeable to consume as one pleases," one should take what is sufficient for one's own consumption, little or much, but one is not allowed to take more. On the Uposatha day: merely an example, whatever day it is done, it is well done. By one doing it, such an agreement should be made: "Whatever in this monastery within the boundary belongs to the Sangha... (etc.)... it is agreeable for me to consume as I please." Similarly, by two or three, the special point here is the saying "it is agreeable to the venerable ones." Also of those: meaning the trees. That very agreement: the meaning is that a separate agreement should not be made. Of those: meaning the trees, the Sangha is the owner, this is the connection. In the former monastery: in the former monastery where an agreement was made for consumption as one pleases. Having made enclosures, they guard: it is said with reference to such a place where, if not guarded, fruits and trees would perish; the intention is that in such a place, the Sangha's agreement does not apply. But by whom tree seeds were planted and guarded from the beginning, those too, having given a tenth part, should be consumed by the planters themselves. By those: by those who guarded. There: in that monastery. At the root: at the initial time, meaning formerly. A long agreement: an agreement of unlimited time, made for consumption as one pleases. Without remorse: meaning without making remorse thinking "this is not divided." That is merely a complaint: by that complaint, there is no fault for those who eat much, because they have taken only the amount for their own consumption; the intention is that even if they complain, one should take what is sufficient for oneself and eat. "Take!" it is not proper. If it is said thus, they might think it was given by that very bhikkhu. It is said that relying on that, wrong livelihood arises. Therefore, it is said, "having wandered about," and so on. "Half share" means half of one bhikkhu's portion. And by the giver, having thus freed himself by saying, "The Sangha has permitted this much to be given," it should be given in such a way that they become pleased with the Sangha. "Without expecting anything in return" means that even to authorized persons like the sick, travelers, and rulers, one's own property should be given without expecting anything in return. However, to unauthorized persons, it is not proper to give, even without expecting anything in return. Only Sangha property should be caused to be given according to the agreement. Even one's own property, if supporters and others take it by themselves with confidence, they should not be prevented. One should remain silent, thinking, "It is permissible to receive." "It has been said before" means the reason for silence, such as "for he, being angry, might even cut down trees," has been said before. Even if no harm is done by them, it is proper to remain silent out of compassion. However, it is not proper to say, "Take it," and so on. Because they are heavy goods... (etc.)... they should not be given. Because living trees are part of the monastery, and timber is not included in household requisites, it is said, "It is not proper to give, saying, 'You take everything.'" "Or having made a dwelling that was not made" means having made a lodging that did not exist before. "At the time of tending" means when the fruit season arrives. "At the time of tending" means when one begins to tend. 256. "In the distinction of the places of declaration-procedure" means in the distinction of the places of the declaration-procedure. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, the chapter named "Elucidation of Actions and Non-Actions" is the thirty-third chapter. 34. Miscellaneous Decisions Having thus explained the discourse on actions and non-actions, now, in order to explain the discourse on miscellaneous decisions, it begins by saying, "Now the miscellaneous discourse should be known." Therein, "pakiṇṇā" means "scattered in various ways." These are discourses like those on group meals, which, unlike the discourse on daytime rest, do not proceed separately, but occur by way of being done within a single chapter. Miscellaneous (topics) by means of the 'ka' suffix in its own meaning. Therein is this miscellaneous list – Talk about group meals, and continuous meals; Rag-robes without asking, then uncut robes. Spontaneous thought, and indeed unfinished meals; Pointing out and causing to point out, likewise a three-year interval. Long seats, attending to the sick, description of death; Self-immolation, likewise sitting without reflecting. Piercing stones for firewood, likewise plastering a wall; Brought from a family of wrong view, and indeed a cowherd's gift. And indeed a righteous request, discarding excrement and so on; Rubbing against trees in bathing, wearing wrinkles and so on. Long hair, mirror etc., and cutting off limbs for dancing etc.; Bowl, all rag-robes, strainer, nakedness. Perfume and flowers, sprinkled water, garland and one vessel; Cloth-strip, foot-rubbing, fan, and indeed an umbrella. Nails and hair, body-bands, lower robe and upper robe;